| | Page |
|——————————————–|——|
| Acrosticism | 41 |
| Sermon by Rev. James Kidd, D.D. | 45 |
| Experimental Theology | 54 |
| The Latest Disputation: 1519 | 57 |
| The late Rev. Donald Macleod, Shieldaig | 61 |
| The late Mr. George Munro Farr, Sutherland | 63 |
| Notice on Daines’ in Staid Cuthbert Pitto | 68 |
| Literary Notices | 70 |
| Notes and Comments | 72 |
| Church Notes | 75 |
| Acknowledgment of Donations | 76 |
| The Magazine | 77 |

PRINTED BY N. ADSHEAD & SON, 169 BUCHANAN STREET,
AND 34-36 CARRON STREET, GLASGOW.

THE Free Presbyterian Magazine and MONTHLY RECORD.

VOL. XLII.

June, 1937.

No. 2.

Arminianism.

CAREFUL observers of the theological literature which is pouring from the press in our time must be saddened by the extraordinary extent to which it is permeated by the leaven of Arminianism. What Arminianism failed to do in the arena of debate it has accomplished by peaceful penetration. It has saturated the theological thinking of Scotland to an extraordinary degree. The revival literature of to-day is full of it as is also the religious press generally. Warnings from the pulpit and denunciation of the errors of Arminianism are not now heard as they once were in our country. Even in pulpits where the truth is preached it is to be feared that, in some cases, a faithful witness is not raised against Arminianism. The cause of this may be due in a measure to the fact that in defending the cause of truth new forms of error have to be exposed and assailed with the result that the old enemy is left so far unmolested as if it were dead. Unfortunately this is not so—Arminianism is very much alive in the pulpit and in the theological and religious press and in the modern evangelistic meeting. It is true, no doubt, there has been a revival of interest in Calvinistic teaching on the Continent and an effort is being made to revive interest in it in this country but there can be little doubt notwithstanding all this that Arminianism is in the popular swim of things in our day. When it is borne in mind the horror with which our forefathers regarded Arminianism the modern attitude to it indicates how far the professing Church has drifted from the position of the theologians of those days. The symbolic books of the Church of England—the Thirty-Nine Articles—and the symbolic books of the Church of Scotland—the Confession of Faith—are undoubtedly Calvinistic but can it be said that all who sign these symbols are Calvinists at heart?

Of course, it may be said that as a Church we have been preserved from the leaven of Arminianism and that Arminianism is not taught or countenanced among us and that there is, therefore, no necessity to stress the point of the danger of Arminian teaching finding its way among us. Granted that this is true, yet it must be borne in mind that living in an atmosphere permeated with Arminianism we are ready to be influenced by it and breathe in its poison atmosphere unawares; let us therefore suffer the word of exhortation.

The theological system that goes under the name of Arminianism received its name from a Dutch theologian—Jakob Hermanss—the latinized form of whose name was Arminius. He was born at Oudewater (about 18 miles from Rotterdam) in 1560 and died at Leyden in 1609. In 1588 he was appointed preacher of the Reformed congregation at Amsterdam. While here his views underwent a change and his expositions of Romans vii. and ix. and his utterances on election and reprobation gave offence. His colleague, Plancius, opposed his views and disputes arose in the consistory which for a time were put a stop to by the burgomasters. Arminius was called to fill a professor’s chair at Leyden and in his lectures on predestination he stirred up considerable opposition. His chief opponent being Gomarus. The dispute spread among the students and the ministers. The followers of Arminius refused to be called Arminians preferring to be called Remonstrants from their Remonstrantiae which was drawn up in 1610 after Arminius’s death (1609) and was an exposition and justification of their views. The Remonstrants held that they should not be hampered by subscription to the symbolical books but that free investigation of the Bible should be allowed. Their Remonstrance was met by a Counter-Remonstrance. The controversy went on for years causing considerable disturbance. When Prince Maurice countenanced the cause of the Counter-Remonstrants a change took place as to the State attitude to the controversy and a national synod was called by the States-general at Dort (30th May, 1618).

The presentation of the case of the Arminians in Five Articles determined to a large extent the form in which the whole subject was afterwards discussed at the Synod of Dort under the Five Heads. (1) Predestination or election. (2) On the death of Christ, the nature and extent of His redemption. (3) On the cause of faith, that is, the power or agency by which it is produced. (4) The mode of conversion, or the agency by which it is effected, and the mode of its operation. (5) On perseverance. On these great doctrines the Synod of Dort gave decisions condemning the Arminian positions. It would take up too much of our space to summarise the canons of the Synod of Dort and there is less need to do so inasmuch as the Calvinistic doctrines opposed to the Arminian are set forth with such clearness in our Confession of Faith. It is mainly the doctrines of conditional predestination, man’s ability to spiritual good and a universal atonement which has made its way into the theological thinking of our time. No doubt some of its doctrines make a pleasing appeal to the natural man but they are up against the clear statements of Scripture and the plain facts of experience. Take for instance the universal doctrine of the atonement—Christ dying equally for Judas as for Paul—what does it lead to? Either Christ failed in His work if He died for all and some are lost or the Holy Spirit has failed in His work in applying Christ’s redemption; both positions are monstrous and dishonouring to the Son and Spirit.

Dr. Cunningham seems to us to have happily hit off the real inwardness of the Arminian error when he says: “It is not very difficult to point out what may fairly enough be described as the fundamental characteristic principle of Arminianism—that which Arminianism either is, or has a strong and constant tendency to become; and this is, that it is a scheme for dividing or partitioning the salvation of sinners between God and sinners themselves, instead of ascribing it wholly, as the Bible does, to the sovereign grace of God, the perfect and all-sufficient work of Christ, and the efficacious and omnipotent operation of the Spirit . . . . . The encroachment they make upon the grace of God in the salvation of sinners varies, of course, according to the extent to which they carry out their views, especially in regard to men’s natural depravity, and the nature and necessity of the work of the Spirit in regeneration and conversion; but Arminianism, in any form, can be shown to involve the ascription to men themselves, more directly or more remotely, of a place and influence in effecting their own salvation, which the Bible denies to them and ascribes to God” (Historical Theology, ii. 377, 378). This is a serious indictment against Arminianism for it virtually means that it robs God of His glory in the salvation of the sinner and denies that this salvation is all of grace from beginning to end.

Prof. Watts, Belfast, used to say to his students that Arminianism fought none of the battles of the Reformation and when it appeared on the stage it was as the sower of discord and disunion that it made its presence felt. In its early days Arminianism was on the defensive powerfully attacked by the forces of Calvinism. Now the positions have for a long time been reversed. It is Calvinism that is now to a great extent on the defensive while Arminianism is only too surely conquering in churches where at one time it was banned as a dangerous enemy to scriptural truth.

Arminianism, in a word, is a direct challenge to the sovereignty of God. This is the rock against which it is spending its strength and on which it will ultimately be broken to pieces. In this attack it has as its supports all those elements in our fallen nature which are at war with the divine sovereignty. It has never got a glimpse of the majesty of the divine truth that as sovereign Lord, God has a right to do what seemeth good with His creatures and it has failed to grasp the utter ruin of man and the awful depths to which he has fallen. It denies to God the high place that is due to Him and exalts man to a position which is not his due. If it has ever candidly faced the Saviour’s words: “Even so Father for so it seemed good in thy sight” it has never been awed and subdued by them.

Sermon.

By REV. JAMES KIDD, D.D.*
“For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee,” (Isai. liv. 10).

I KNOW not any portion of Scripture, when properly understood, that is more adapted to the comfort and encouragement of the true believer, than the chapter wherein our text lies. The Prophet begins with the most comforting address to the Gentile nations, who had never been brought into the Church of God. He invites them now, in the most solemn and tender manner, to come into the true Church, and promises them the most interesting and unlimited blessings. He next addresses the Jews, as cast out of the Church and favour of God, for crucifying the Saviour; and, in the most soothing and heart-captivating expressions, he points out the free grace, mercy, and pardon—the riches, comforts, and certainty, of the new covenant. And we may observe that all this is done, after laying down the death of the Messiah, in the chapter preceding that containing our text, as being the only ground and cause of all these inestimable blessings and benefits to the children of men. This is the only cause of “peace on earth,” and “good will toward men:” this is the complete ratification of the new covenant: this is the sure and never-failing confirmation of it to every true believer.

As you have been shewing forth the dying love of your blessed Redeemer in this place, on the last Sabbath, it may not be unsuitable now to turn your thoughts to that covenant of which you have laid hold, and on which you shewed, by your sitting at the Lord’s table, that you were perfectly satisfied and willing to cast your eternal welfare—”an everlasting covenant, ordered in all things, and sure.” I shall, therefore, briefly direct your thoughts, as proposed, by submitting to your consideration,

*Dr. Kidd was born at Loughbrickland, County Down, Ireland. He was a remarkable man and a preacher of outstanding ability. He gave himself to the study of Hebrew and became a master of the language. He was appointed Professor of Oriental Languages at Marischal College, Aberdeen, and was called to Gilcomston Chapel of Ease as minister where he gathered around him many of the God-fearing people in Aberdeen.—Editor.

I. A view of the parties concerned in making this covenant.

It is most undoubtedly certain, that this covenant took its rise and beginning from the infinite, equal, and eternal love of the Three ever-blessed Persons in the Godhead, Father, Son, and Holy Ghost. These adorable Persons were all equally employed in the making of it, and they took their respective shares in the work of it. The Holy Spirit was always in the Church, the gracious director and sanctifier of His people. He inspired the holy prophets. He blessed the true worshipping assemblies. He animated the breasts of His people to faithful and fervent devotion. His work began to be more conspicuous while the Son of God sojourned in the flesh. But after the resurrection and ascension of our Lord, He came to His Church in a more eminent and remarkable manner, to carry on the work, to apply the purchased blessings of the covenant to the souls of the “elect,” and to perfect the whole plan of the covenant of grace. The holy Scriptures, however, represent this covenant in a particular manner, as made by God the Father with “His only begotten Son,” as “Mediator between God and men.” Psalm lxxxix. contains a beautiful and interesting display of this solemn transaction. The party on Heaven’s side is God, essentially considered in the person of the Father, as sustaining the majesty and authority of the Godhead. On the side of man, the Son of God is the party contracting: and the party contracted for in this covenant, were persons of mankind chosen by God to “everlasting life.” They, and they only, who were “chosen in Christ.” are blessed in Him. In their election, He and they are considered as “one body,” of which He is “the Head,” and they are “the members.” Those who are included in this covenant “were by nature the children of wrath, even as others;” but, by virtue of it, they become temples for the Living God to dwell in: they “were dead in trespasses and sins;” but, by it they are “quickened” and made “alive unto God:” they were sinners; but, by it, they are made saints: and hence all those within this covenant are called “heavenly” men. See I. Cor. xv. 47-49. They are represented as Christ’s spiritual “seed,” and as “begotten again” in their regeneration; as we read, Psalm lxxxix. 3, 4; Psalm xxii. 30, 31; I. Peter i. 2, 3. They are represented as God’s spiritual “Israel,” Gal. vi. 16.

II. A view of the blessings contained in this covenant.

These may be best understood by attending to the typical representations of it under the Old Testament dispensation. Let us for a moment attend to the import of the typical or emblematical covenant made with Noah, as recorded in Genesis, from the 20th verse of the viii. chapter, to the end of the 17th verse of the ix. chapter. In this portion of the holy Scriptures, we may perceive the covenant comprehended precious promises, and a visible seal. The promises seem to include divine reconciliation, favour, and safety or protection; and the beautiful “bow in the cloud,” with all its variety and perfection of colours, was the visible seal. The new covenant contains similar blessings of a spiritual kind, still more extensive and important. The Son of God was called “Jesus,” because “He saves His people from their sins.” He is now exalted to glory, and there is “a rainbow round about the throne,” in heaven. And baptism is the seal of the new covenant to you, as it is beautifully represented by the Apostle Peter, I. Peter iii. 20-22. The covenant with Abraham contains something in it more striking, for it comprehends blessings and divine friendship. The seal of it was sacrifices of the Lord’s own appointment; and particularly circumcision. You find the whole beautifully described, Genesis xv. 1-18. The new covenant contains blessings and divine friendship, much more intense and interesting than the covenant with Abraham. The declaration from heaven concerning the Saviour is, “This is my beloved Son, in whom I am well pleased:” and of all who are within the covenant, it is said, “The Spirit itself beareth witness with our spirit, that we are the children of God; and if children, then heirs, heirs of God, and joint-heirs with Christ: if so be that we suffer with Him, that we may be also glorified together.” Paul says to the Galatians—”For ye are all the children of God, by faith in Christ Jesus. For as many of you as have been baptised into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Thus, the promises of favour and friendship are more spiritual, strong, extensive, and interesting, in the covenant of grace, than in the covenant with Abraham; and baptism, “in the name of the Father, and of the Son, and of the Holy Ghost,” is the thrice holy seal of it. Rejoice, then, in all these precious blessings and privileges, ye people of God; rejoice in your spiritual benefits, and in the Lord, and wait for Him. Ye people, place your confidence in Him, and rely on Him continually. Take Psalm xlvii. for your comfort, and delight yourselves in the “abundant grace” of the new covenant. But farther, let us trace the view of the blessings contained in this covenant, as they are exhibited to us in the typical covenant made with the children of Israel at Mount Sinai; and it is necessary to consider the blessings of that covenant as they are recorded in Exodus xix. 3-6. See the whole more particularly in Exodus xxiv. In that covenant, we discover the promises of the fatherly care, the gracious presence, and the loving-kindness of God: the land of Canaan for a place of temporal rest, and the holy law of God for a rule of life. And the seal of that covenant was sacrifices, appointed by God Himself; but, in particular, the Paschal lamb or “Passover,” which was instituted immediately before the departure out of Egypt, and was repeated the second time just a little before the giving of the law at Sinai, exactly about the time that these verses were spoken to Moses, and delivered to the people. Now, say you, “What are the promises of God’s fatherly care, gracious presence, and loving-kindness, that we have? What land of rest? and what holy law that we can obey?” For the former of these, see I. Peter ii. 9. For the land of rest, see Hebrews iv. and xi. 16; and I. Peter i. 3-5. Do not these promises include all, and many more, and more spiritual, precious, interesting, and desirable, than those in the covenant made with Israel at Mount Sinai? “But we cannot keep the holy law of God,” say you. In answer to this, I would refer you to Hebrews viii. 10-12. There, my brethren, you see the superiority of your privileges: the Israelites received no such law. No: the covenant there mentioned “is an everlasting covenant;” whereas the covenant they received was capable of decay, and of becoming old: hence, the apostle argues accordingly in the subjoined context. In the promises of the covenant of grace, you have the fullest assurance of God’s fatherly care, gracious presence, and loving kindness, which is “better than life.” The Israelites only enjoyed His presence in “the pillar of the cloud” by day, and “the pillar of fire” by night; but here you have His presence resting and abiding with you continually, by His Holy Spirit directing you. They had the “manna” which came from heaven, and the water from “the rock;” you have “the hidden manna,” and “a well of water springing up into everlasting life.” Let us turn to a view of the typical covenant made with David. This covenant was the joy and rejoicing of his heart, after he had passed through all the scenes and trials incident to his pilgrimage here below. At the awful approach of death, this covenant was his only comfort, consolation, and confidence. He sings sweetly of it, II. Sam. xxiii. 1-5. The blessings of this covenant with David are sung in the most sublime strains by the Evangelical Prophet, in the outset of the chapter following that containing our text. From the account of the covenant made with David, and from the view given of it in Psalm lxxxix., we may plainly perceive that it included relationship and union to the Lord Jesus Christ, the gracious Mediator and Covenant-Head,—and spiritual blessings of an everlasting nature; and these contained in free and absolute promises, made over in Christ. Circumcision and the Passover were the seals of it. But let us examine, and see whether the covenant of grace, as it is administered by Christ the Mediator, does not contain still more precious, extensive, and soul-comforting blessings and benefits, even in this life. See Romans viii. 28-39. The promises here recorded, insure to every one of you, believing brethren, the nearest relationship to Christ, and the most intimate union with Him; for they insure to you the continuance of His love, in every situation and condition in which you can possibly be placed, during all the days of your sojourning on earth. But the promises of the covenant of grace are still higher, and more spiritual and divine, than any of those which have been referred to: for we have promises in this covenant, insuring to the true believer his being one with Christ; yea, Christ declares this Himself, John xv. 5: and again, in His intercessory prayer, this is clearly and beautifully expressed, John xvii. 20-24. And these are not all the precious promises which we have of relationship and union with Christ: but He Himself hath promised the immediate and abiding presence of Father, Son, and Holy Spirit, with every true believer. See John xiv. 16-23. This passage contains the clearest and most absolute promise of the abiding presence of the Holy Spirit; and in it, believers have the promise of Christ Himself to be with them: and the presence of the Father is also promised. Here, believer, here you have promises the most precious, and rich, and free—the most unlimited, interesting, and permanent. “Eye hath not seen, nor ear heard, neither hath entered into the heart of man,” the half—no, the thousandth part of the blessings contained in these new covenant promises. O read them, delight in them, indulge in them, rest in them and enjoy your God for ever and ever! All the blessings of divine friendship; of God’s fatherly care, gracious presence, and loving-kindness; of heavenly rest; of relationship and union to Christ; and of the divine favour here, and eternal life hereafter! Such are some of the blessings contained in the covenant of grace.

III. A view of the stability and certainty of this covenant, with all its blessings and benefits, to every true believer.

The very names given to this covenant, in Scripture, imply its stability and certainty in a satisfactory manner. It is called “the covenant of the Lord”—”an everlasting covenant”—a “new covenant;” all which titles imply stability and certainty.

The stability and certainty of this covenant may be more readily comprehended, if we trace its continuation and fulfillment to those with whom the typical covenants which were emblematical of it, were made. It was the immutable stability and certainty of this covenant which preserved Noah, when he sailed upon a shoreless ocean: and the “bow in the cloud,” which was the seal of this typical covenant made with him, continues till this day. Is the seal of the type more stable or certain than the seal of the antitype? No: while there is “a rainbow round about the throne” of God, then this covenant can never fail to you, O believer. Look up, then; look up to heaven, ye saints of the living God; look up, and see the stability and certainty of this covenant, all the blessings of which are made over to you in Christ; and while the “rainbow round about the throne” of the Eternal remains, your salvation is sure. Ask Noah, and he will tell you that not one of the blessings of the covenant of grace either hath failed, or can fail. Noah is a witness of this. Again, the stability and certainty of this covenant will appear undeniably evident, if we trace the immutability of it, as typified in the covenant with Abraham. “For when God made promise to Abraham, because He could swear by no greater, He sware by Himself, saying, Surely, blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise.” It was the never-failing mercies of this covenant which enabled Abraham to leave his country, kindred, and father’s house, in Ur of the Chaldees and sojourn in a strange land; which enabled him to part with Hagar and Ishmael; and which enabled him to “offer up Isaac, his only-begotten son.” And the covenant made with Abraham, as typical of all the blessings contained in the covenant of grace, has not failed in one promise. The descendants of Ishmael have never been all totally subdued. As many have sprung from Isaac, “as the stars of the sky in multitude, and as the sand which is by the seashore, innumerable.” Thus the covenant with Abraham has not failed. The seal, which was circumcision, now changed to baptism, continues till this day; yea, and ye yourselves, O true believers, are now made partakers of the benefits of the covenant; and Abraham can appeal to you for its stability and certainty. Yea, God Himself is represented by the Apostle Paul as confirming these blessings to you in the most absolute manner. Hebrews vi. 16-18. On behalf, therefore, of the covenant of grace, Abraham is a witness. Look up, then, O true believer; look up to heaven, and earnestly desire to be received “into Abraham’s bosom,” and he will tell you, through all eternity, of the stability and certainty of this covenant.

The children of Israel are also witnesses to the stability and certainty of this covenant. The covenant made with them, typical of all the blessings and benefits of the covenant of grace, was steadfast and sure. No one blessing of it failed. Joshua is a witness to this. See Joshua xx. 43-45. And the stability and certain performance of the promises referred to, with their accompanying blessings, are not confined to temporal things only. No: Joshua declares that the spiritual blessings were equally stable and certain, and had been equally performed to the children of Israel. See Joshua xxiii. 14. Thus Joshua, who had heard and seen all the transactions of the covenant at Mount Sinai, and who had also seen and experienced their fulfilment, is a witness, and with him, the children of Israel are witnesses, to the stability and certainty of the covenant of grace, with all its blessings and benefits. The stability and complete fulfilment of the typical covenant with David, is another convincing and undeniable proof of the stability and never-failing certainty of the covenant of grace. The prayer which David put up before the Lord, as recorded II. Sam. vii. 18-29, is truly striking, and displays the stability of the covenant made with him in a clear and convincing light. But the breathings of his soul, as recorded Psalm xvi. 5-11, are the most persuasive representation of the stability and spiritual fulfilment of the covenant made with him, that can be read or conceived. Such being the confidence which David had in the covenant of grace, David, therefore, is a witness to the stability and certainty of this covenant. The Apostle Peter is also a witness. See his remarkable words on the subject, I. Peter i. 3-5. The Apostle Paul is another witness: and of Christ he says, that, “being made perfect, He became the author of eternal salvation unto all them that obey Him;” that “by one offering He hath perfected for ever them that are sanctified;” and that “He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” Such is the witness of Paul. Our Lord Himself is a witness:—”My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand. My father, which gave them me, is greater than all; and none is able to pluck them out of my Father’s hand. I and my Father are one.” Such is the witness of our Lord and Saviour. And the Almighty God Himself is a witness. He has made the promise recorded in our text, and therefore has engaged all His perfections and attributes to fulfil it. His wisdom engages Him not to promise what He will not perform; His power engages Him not to promise what He cannot perform; His holiness engages Him not to deceive, by promising what He will not fulfil; His justice engages Him to perform whatever He has promised; His goodness engages Him to perform whatever He has promised for the good of His creatures; and His truth engages, in the same manner, to the performance of every promise He has made: and above all, His love—His eternal, unchangeable love—engages Him to the performance of His covenant. This may be comprehended in the expression in our text: “My kindness shall not depart from thee; neither shall the covenant of my peace shall be removed.” “The mountains shall depart,” but this covenant shall not depart; “the hills shall be removed,” but this covenant shall not be removed; the earth, the sun, the moon, and the stars shall depart, and be removed—but this covenant shall never depart, nor be removed. Your bodies, my brethren, shall smoulder in the dust, but this covenant shall not be removed; for on the morning of the resurrection, when “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also, and the works that are therein, shall be burnt up,” even then, this covenant shall be stable and sure; and our glorious Covenant-Head will say to all His real disciples, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”