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Alexander M’Leod (1774-1833)

Database

Alexander M’Leod (1774-1833)

James Dodson

Biographical Sketch

Born in the Isle of Mull, Scotland, June 12, 1774. His father was a distinguished minister of the Church of Scotland. He came to America, by way of Liverpool, England, in the spring of 1792. Soon after his arrival in New York, he moved up the Hudson to Albany, then to Schenectady, New York. At the establishment of Union College, he became a student and graduated with honour in 1798. He joined the Covenanter Church in Princetown, New York, under the eminent James McKinney. He studied theology under his direction, and was licensed by the Reformed Presbytery, at Coldenham, New York, June 24, 1799. In the fall of 1800, he was called to the pastorate of Coldenham and New York, but he declined because there were slave-holders among those who signed the call. The matter was brought before Presbytery, which court enacted, without a dissenting voice, that “no slave-holder should be allowed the communion of the Church.” During 1830, he travelled to Europe for his health, and returned much improved. Whilst absent, he was elected Professor of Theology, which position he occupied until his death. He died at his New York residence, February 17, 1833.

Works:

Featured
Negro Slavery Unjustifiable,
Negro Slavery Unjustifiable,

1802-Alexander McLeod.-A sermon on the unlawfulness of holding men in perpetual slavery through man-stealing.

Messiah, Governor of the Nations of the Earth:
Messiah, Governor of the Nations of the Earth:

1803-Alexander McLeod.-A discourse on the Mediatorial character of Christ and the importance of this doctrine with respect to the duty of nations favored with the light of the Gospel.

The Ecclesiastical Catechism;
The Ecclesiastical Catechism;

1806-Alexander McLeod.-A discussion of church government in the form of a catechism by an early “American” Reformed Presbyterian father.

The Constitution, Character, and Duties, of the Gospel Ministry.
The Constitution, Character, and Duties, of the Gospel Ministry.

1808-Alexander McLeod.-An ordination sermon for Gilbert McMaster, wherein M’Leod gives a very full discussion to the character of the Gospel ministry and its use in the church.

The Doctrine of the Atonement.
The Doctrine of the Atonement.

1810-Alexander M’Leod.-This series of articles appeared in The Christian’s Magazine. M’Leod gives a very good explanation of the orthodox doctrine of the atonement together with a defense of limited atonement, or particular redemption. This was written in the midst of the Hopkinsian controversy and presents a soundly Calvinistic view.

Lectures Upon the Principal Prophecies of the Revelation.
Lectures Upon the Principal Prophecies of the Revelation.

1814-Alexander McLeod.-An exposition of the first thirteen chapters of the Book of Revelation with an emphasis on Covenanter distinctives.

A Scriptural View of the Character, Causes, and Ends of the Present War.
A Scriptural View of the Character, Causes, and Ends of the Present War.

1815-Alexander McLeod.-Published after the War of 1812 had ended, these sermons contain a thorough discussion of numerous issues relating to just war theory and several other elements peculiar to that second war of independence.

Review of Gardiner Spring on Election.
Review of Gardiner Spring on Election.

1817-Alexander McLeod.-In this review, McLeod demonstrates the confusion of Spring’s thought on the matter of election. This muddled thinking is the result of Gardiner Spring’s closeted reception of Hopkinsian views which distort Calvinism into a strange form of Arminianized supralapsarianism.

Review of Two Pamphlets Related to the Hopkinsian Controversy.
Review of Two Pamphlets Related to the Hopkinsian Controversy.

1817-Alexander McLeod.-In this review, McLeod takes on the various errors of Hopkinsianism more directly and begins to expose their errant Calvinism. It is regrettable that their pretensions to supralapsarianism made 19th century Calvinists of the high Calvinism of the earlier Reformers. Nonetheless, Hopkinsian views of the atonement smack of hypothetical redemption.

Review of the Episcopal Controversy.
Review of the Episcopal Controversy.

1817-Alexander McLeod.-This review, which ran over three issues of the periodical in which it appeared, canvases several matters that separate evangelicals from the high church party in the Episcopal church. McLeod’s foil is Thomas How, an Episcopalian of the highest sort. This review points out the ease with which Episcopalianism has tolerated even the worst heresies as long as they held to apostolic succession of hierarchical bishops.

The Divinity of the Saviour proved from the Nature of the Mediatorial Office.
The Divinity of the Saviour proved from the Nature of the Mediatorial Office.

1817-Alexander McLeod.-Arguing from the various facets of the exercise of the Mediatorial office, McLeod sets forth and defends the true and proper Divinity of our Lord. Though short, this article is very suggestive and explains why the mediatorial office necessitates the Godhead of Christ.

Review of Thomas Chalmers on Astronomy.
Review of Thomas Chalmers on Astronomy.

1817-Alexander McLeod.-In this review, McLeod shows how Chalmers’ arguments, though designed to defend Christianity in light of modern astronomy, actually undermine its defense. This article demonstrates that adoption of the latest theories about science on the part of the ministry is worse than useless. Indeed, it often does more harm than good.

Review of a Defense of Hopkinsianism in the Presbyterian Church.
Review of a Defense of Hopkinsianism in the Presbyterian Church.

1817-Alexander McLeod.-Choosing to interact with a book by Matthew La Rue Perrine, a Presbyterian pastor, in New York, McLeod discovers some of the worst reasoning and pernicious errors presented as old Presbyterian doctrine in new dress. What he has found is Hopkinsianism, an error that advocates a perverted form of supralapsarianism and weds it to a view akin to the heresy of hypothetical redemption.

Some considerations explanatory of the promise of long life in the fifth commandment of the Decalogue,
Some considerations explanatory of the promise of long life in the fifth commandment of the Decalogue,

1818-Alexander McLeod.-This article traces the consequences of the promise of the Fifth commandment into the life of a nation. It warns that civil order begins in the home and is nurtured through the piety of families. To this, he joins considerations on the warning found in the Second commandment.

Address to the Christian Public by a Committee of the Board.
Address to the Christian Public by a Committee of the Board.

1822-Alexander McLeod.-Here is a very interesting glimpse of McLeod’s understanding of the future prospect of the Jews. This address contains a mixture of then current events in the world of the Hebrews of the diaspora. One of the proposals was creating a society,, or village, for Jews that converted to Christianity since they were no longer welcome amongst their own people but were not able to assimilate with Gentiles.

Criticism on Romans, VIII. 18-23.
Criticism on Romans, VIII. 18-23.

1822-Alexander McLeod.-This series of articles contains a detailed exegetical examination of Romans 8:18-23, written in order to counter many of the claims made by Universalists, or Restorationists, against the doctrine of eternal punishment. In the course of making his argument, McLeod discusses several ancillary doctrines, such as that of adoption.

Remarks on the Providence of God.
Remarks on the Providence of God.

1822-Alexander McLeod.-In this article, McLeod explores the doctrine of providence and he does so with an eye to discussing the place of evil and sin in the providential government of God. His concern is to preserve the doctrine of an all pervading providence while explaining why God is neither the author nor approver of the sinfulness of men.

A Letter to the Editor.
A Letter to the Editor.

1823-Alexander McLeod.-In this letter, McLeod addresses the outbreak of Yellow fever, in New York. He discusses it as from the afflicting hand of God and counters the notion that God does not afflict the children of men. He ably shows that judicial punishments are not part of the Old Testament ceremonial economy but reflect the common operations of God toward sinful men since the beginning of time.

categories Authors
tags Reformers