RECENTLY a biography of the late Principal John MacLeod, D.D., of the Free Church of Scotland, was written by the Rev. G. N. M. Collins, B.D., and issued by the Publications Committee of that Church. In the course of handling the life of Principal MacLeod historically, Mr. Collins refers to events in the Free Church relating to the introduction of the Declaratory Act and its being passed in the Assembly of May, 1892, as an Act of the Church. He recalls that the endeavours of some to have the Act rescinded in May, 1893, were in vain. As we hold, “This Act was drawn up for the purpose of affording legal scope within the Church to those who were not prepared to accept the whole doctrine of the Confession of Faith. It cast the shield of its protection over men of erroneous views already within her fold.” (The late Rev. J. S. Sinclair, F.P. Magazine, Vol. I). And so at that Assembly of May, 1893, the late Rev. Donald Macfarlane separated from the then Free Church by a Protest.
The author of this biography proceeds to relate that several theological students and a goodly number of people followed the Rev. D. Macfarlane out of the Free Church at that time, and that in the list of names appended to a bond drawn up by the separating students appears that of John MacLeod. This document is said to be in his handwriting and probably composed by him. Mr. Collins saw fit to have a facsimile of this highly interesting and historical document reproduced in the biography. The terms of the bond are as follows:— “A Meeting of Divinity and Art students opposed to the Declaratory Act was held in Glasgow on the evening of Wednesday, November 2. The finding of the meeting was as follows—Seeing the Declaratory Act is now an integral part of the Constitution of the Free Church of Scotland, we, the undersigned, have ceased to prosecute our studies with a view to the Ministry of that Church as now constituted—Allan Mackenzie, James S. Sinclair, Alex. Macrae, Neil Cameron, Roderick MacKenzie, John MacLeod, George Mackay, Donald Beaton, Neil MacIntyre.”
But the inclusion of this appropriate document in the biography has been made an occasion to vilify the Free Presbyterian Movement from its inception, as appears from a review of the book, in the Free Church “Monthly Record” for December, 1951. In this review the following observations are made:—”We are perhaps a little surprised that it has been thought worthwhile to reproduce a facsimile of a ‘deed of separation’ from the Free Church drawn out and signed by nine students who entered the newly-formed Free Presbyterian body. Its significance historically is that this movement did more to embitter the religious and social life of the Highlands than anything that occurred since the Reformation.”
Now, before we go further, we would enjoin upon our readers, and especially those who are not Free Presbyterians but who may be readers of our Magazine and of the “Monthly Record” of the Free Church of Scotland, to study carefully the article which follows this one in the present issue, by the late Rev. James S. Sinclair, who was one of the signatories to the aforementioned bond. Then in the light of the late Mr. Sinclair’s truthful, faithful and clear assertions regarding the necessity for the Free Presbyterian movement, let readers judge the spirit and outlook manifested in this allegation regarding the embittering of the religious and social life of the Highlands by the Free Presbyterian movement. The implications of this allegation are easily discerned. The backsliders, the unfaithful and the fainthearted of the Free Church of 1892-3 and onwards, are not to be held as in any way responsible for dividing and grievously disturbing the Highlands religiously; but those who abhorred tampering with God’s inspired and infallible Word, who could not tolerate the undermining of the faith and who could not continue in fellowship with those who had abandoned the Confession of Faith—they are to be besmirched with the guilt of embittering the people of the Highlands. Indeed the “Monthly Record” of the Free Church of Scotland, in our opinion, re-echoes the cry of carnal men long ago, when they cried out against the Apostles, “These that have turned the world upside down are come hither also.” (Acts xvii., v. 6). The Disruption Fathers were surely not the guilty parties involved in all the division and distress occasioned by that great event. They performed their duty by divine grace, faithfully and manfully for the honour of the Lord Jesus Christ, the King of His Church, and for the conserving of His cause of Truth in Scotland. And on His account much bitterness followed throughout the land. The Free Presbyterian movement was originated in the merciful providence of God with the sole purpose of retaining the precious Word of God and the doctrines of the Confession of Faith for Scotland. Deny that who will! And there were and are Free Church of Scotland persons who would not take upon themselves to deny it.
But let us now turn to another aspect of this subject. If, as is alleged, the Free Presbyterian movement did more to embitter the Highlands than any other movement since the Reformation, then the late Principal John MacLeod, the subject of the biography in question and a signatory to the “bond of separation” mentioned, lent the whole weight of his Christian profession and outstanding talents to the originating of the Free Presbyterian movement and also to the support of the same, from 1893 until 1905, a period of twelve years at least, when the deplorable Declaratory Act was rescinded by the Free Church. Then only in 1905 did he and the late Rev. George MacKay and others return to that Church. And so the Principal, so highly esteemed by the Free Church, is stigmatised as having personal responsibility (with others) for embittering the Highlands religiously and socially for a period of twelve years. This view of Principal MacLeod is, to say the least, rather out of harmony with the character given him by the author of his biography. This, of course, is the rather unfortunate situation in which the writer of the review in the Free Church “Monthly Record” finds himself.
As to the present state of affairs religiously in the Highlands of Scotland, there is but one way of unifying and sweetening the religious and social life thereof, and that is by a penitent and gracious return to the doctrines of the Word of God and conduct that is according to godliness, under the influence of the Holy Ghost sent down from heaven. This most assuredly cannot be attained by collaboration with any branch of the professing Christian Church which is unsound in doctrine, lax in discipline, indifferent to Scriptural Sabbath observance and honeycombed with worldly and vain practices. “…Let them return unto thee; but return not thou unto them.” (Jeremiah, ch. xv., v. 19).