The Supremacy Of God In The Theology Of Samuel Rutherford

This book presents the first modern in-depth study of the theology of one of the most influential figures in post-Reformation Scotland, Samuel Rutherford (c. 1600-1661). Although much has been written over the years about Rutherford's political thought or about his nearly mystical piety, very little actually has appeared in print about his theology. Among those hwo have written Rutherford's theology in the past, none have done so in a comprehensive, systematic manner, and none have devoted any attention at all to examining Rutherford's Latin treatises. The current work seeks to fill both lacunae, by presenting Rutherford's theology, beginning with the doctrine of assurance, and by drawing chiefly upon what is arguably his magnum opus theologiae, the Examen Arminianismi. The Examen, which consists of lectures Rutherford delivered to his divinity students at St. Andrews University, is the closest thing he has to a proper systematic theology text. But because it is also a polemical treatise, aimed primarily against the Arminians, the Examen provides a context for us to engage not only with the seventeenth-century dispute over Arminianism, but also with the more contemporary debate of Calvin vs. the Calvinists.

Samuel Rutherford's (1600-1661) scholastic theology has been criticized as overly deterministic and even fatalistic, a charge common to Reformed Orthodox theologians of the era. This project applies the new scholarship on Reformed Orthodoxy to Rutherford's doctrine of divine providence. The doctrine of divine providence touches upon many of the disputed points in the older scholarship, including the relationship between divine sovereignty and creaturely freedom, necessity and contingency, predetermination, and the problem of evil. Through a close examination of Rutherford's Latin works of scholastic theology, as well as many of his English works, a portrait emerges of the absolutely free and independent Creator, who does not utilize his sovereignty to dominate his subordinate creatures, but rather to guarantee their freedom. This analysis challenges the older scholarship while making useful contributions to the lively conversation concerning Reformed thought on freedom.

Volume XXIX/2 of History of Universities contains the customary mix of learned articles and book reviews which makes this publication such an indispensable tool for the historian of higher education. This special issue, guest edited by Alexander Broadie, particularly focuses on Seventeenth-Century Scottish Philosophers and their Philosophy. The volume is, as always, a lively combination of original research and invaluable reference material.

Recent decades have witnessed much scholarly reassessment of late-sixteenth through eighteenth-century Reformed theology. It was common to view the theology of this period-typically labelled 'orthodoxy'-as sterile, speculative, and rationalistic, and to represent it as significantly discontinuous with the more humanistic, practical, and biblical thought of the early reformers. Recent scholars have taken a more balanced approach, examining orthodoxy on its own terms and subsequently highlighting points of continuity between orthodoxy and both Reformation and pre-Reformation theologies, in terms of form as well as content. Until now Scottish theology and theologians have figured relatively minimally in works reassessing orthodoxy, and thus many of the older stereotypes concerning post-Reformation Reformed theology in a Scottish context persist. This collection of essays aims to redress that failure by purposely examining post-Reformation Scottish theology/theologians through a lens provided by the gains made in recent scholarly evaluations of Reformed orthodoxy, and by highlighting, in that process, the significant contribution which Scottish divines of the orthodox era made to Reformed theology as an international intellectual phenomenon.

There is a growing body of historical literature on the importance of John Owen. Ryan M. McGraw seeks to reassess Owen's theology in light of the way in which he connected his trinitarian piety to his views of public worship. McGraw argues that Owen ́s teaching on communion with God as triune was the foundation of his views of public worship and that he regarded public worship as the highest expression of communion with the triune God. These themes not only highlight Owen's context as a Reformed orthodox theologian, but the distinctive influence of English Puritanism on his theological emphases. The connection between his practical trinitarianism and public worship runs through the course of his writings and every major area of his theology. These include the nature of theology, the knowledge of God, the doctrine of the Trinity, public worship, spiritual affections, apostasy, covenant theology, ecclesiology, and Christology. This work treats these themes in Owen's thought and shows how they intersect and are intertwined with the Trinity and public worship. In addition, this book provides a detailed exposition of the parts of Reformed worship. While other works have treated the centrality of his trinitarianism in his theology, few have acknowledged the importance of public worship in his thinking. This research concludes that communion with God in public worship was integral to Owen's practical trinitarian theology.

The doctrine of "the covenant of works" arose to prominence in the late sixteenth century and quickly became a regular feature in Reformed thought. Theologians believed that when God first created man he made a covenant with him: all Adam had to do was obey God's command to not eat from the tree of knowledge and obey God's command to be fruitful, multiply, and subdue the earth. The reward for Adam's obedience was profound: eternal life for him and his offspring. The consequences of his disobedience were dire: God would visit death upon Adam and his descendants. In the covenant of works, Adam was not merely an individual but served as a public person, the federal head of the human race. The Covenant of Works explores the origins of the doctrine of God's covenant with Adam and traces it back to the inter-testamental period, through the patristic and middle ages, and to the Reformation. The doctrine has an ancient pedigree and was not solely advocated by Reformed theologians. The book traces the doctrine's development in the seventeenth century and its reception in the eighteenth, nineteenth, and twentieth centuries. Fesko explores the reasons why the doctrine came to be rejected by some, even in the Reformed tradition, arguing that interpretive methods influenced by Enlightenment thought caused theologians to question the doctrine's scriptural legitimacy.

The free offer of the gospel has been a matter of significant debate within Reformed theology. However, despite this controversy, Reformed theologians such as James Durham preached a gospel offer which was a sincere and free invitation from God to all, to embrace Jesus Christ as Saviour. This gospel offer expressed God's grace and goodness to all. Donald MacLean argues that Durham's doctrinal position is representative of the Westminster Standards and embraced by his contemporaries and evidenced by the later disputes concerning the meaning of the teaching of the Westminster Confession of Faith.