DOCSLIB.ORG

Calvin Theological Seminary Covenant In

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Calvin Theological Seminary Covenant In CALVIN THEOLOGICAL SEMINARY COVENANT IN CONFLICT: THE CONTROVERSY OVER THE CHURCH COVENANT BETWEEN SAMUEL RUTHERFORD AND THOMAS HOOKER A DISSERTATION SUBMITTED TO THE FACULTY OF CALVIN THEOLOGICAL SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY SANG HYUCK AHN GRAND RAPIDS, MICHIGAN MAY 2011 CALVIN THEOLOGICAL SEMINARY 3233 Burton SE • Grand Rapids, Michigan. 49546-4301 800388-6034 Jax: 616957-8621 [email protected] www.calvinserninary.edu This dissertation entitled COVENANT IN CONFLICT: THE CONTROVERSY OVER THE CHURCH COVENANT BETWEEN SAMUEL RUTHERFORD AND THOMAS HOOKER written by SANG HYUCK AHN and submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy has been accepted by the faculty of Calvin Theological Seminary upon the recommendation ofthe undersigned readers: Carl R Trueman, Ph.D. David M. Rylaarsda h.D. Date Acting Vice President for Academic Affairs Copyright © 2011 by Sang Hyuck Ahn All rights reserved To my Lord, the Head of the Church Soli Deo Gloria! CONTENTS ACKNOWLEDGMENTS ix ABSTRACT xi CHAPTER 1. INTRODUCTION 1 I. Statement of the Thesis 1 II. Statement of the Problem 2 III. Survey of Scholarship 6 IV. Sources and Outline 10 CHAPTER 2. THE HISTORICAL CONTEXT OF THE RUTHERFORD-HOOKER DISPUTE ABOUT CHURCH COVENANT 15 I. The Church Covenant in New England 15 1. Definitions 15 1) Church Covenant as a Document 15 2) Church Covenant as a Ceremony 20 3) Church Covenant as a Doctrine 22 2. Secondary Scholarship on the Church Covenant 24 II. Thomas Hooker and New England Congregationalism 31 1. A Short Biography 31 2. Thomas Hooker’s Life and His Congregationalism 33 1) The England Period, 1586-1630 33 2) The Holland Period, 1630-1633: Paget, Forbes, and Ames 34 3) The New England Period, 1633-1647 37 III. Samuel Rutherford and Scottish Presbyterianism 38 1. A Short Biography 38 2. Samuel Rutherford’s Life and His Presbyterianism 41 1) The Early Period, 1600-1626: “Student and Professor” 41 2) The Anwoth & Exile Period, 1627-1638: “The Pastor & Prisoner” 42 3) The National Covenanting Period, 1638-1643: “The Reformer” 44 iv 4) The Westminster Assembly Period, 1643-1647: “The Apologist” 47 5) The Later Years at St. Andrews, 1648-1661: “The Protester” 49 IV. The Polemical Context of the Rutherford-Hooker Dispute 53 1. The Early Controversy, 1630-1643 54 2. During & After the Westminster Assembly, 1643-1658 59 3. Conclusion 64 CHAPTER 3. THE COVENANT THEOLOGY OF SAMUEL RUTHERFORD 67 I. Introduction 67 II. Is Samuel Rutherford a Covenant Theologian? 68 1. The Kim-Richard Debate 68 2. A Critical Reading of Kim’s Argument 69 III. Samuel Rutherford and the Biblical Doctrine of Covenant 75 1. Rutherford in the Polemical Context 76 2. Rutherford and the Covenant of Works 80 1) Making Covenant with Adam 81 2) The Promise of Life 82 3) Death Threatening 82 3. Rutherford and the Covenant of Grace 84 1) The Abrahamic Covenant 84 2) The Mosaic Covenant 85 3) Evangelical Obedience under the New Covenant 88 4. Rutherford and the Covenant of Redemption 91 1) Rutherford’s 13 Arguments 93 2) The Ground of the Covenant of Grace 96 3) The Practical Implications 98 IV. Conclusion: The Ecclesiastical Implications 101 CHAPTER 4. THE COVENANT THEOLOGY OF THOMAS HOOKER 105 I. Introduction 105 II. Thomas Hooker and New England Covenant Theology 106 v 1. Survey of Scholarship 106 1) Perry Miller’s Thesis 106 2) Critics of Miller’s Thesis 107 3) Is Covenant Essential to Hooker’s Theology? 110 2. Hooker and the Covenant of Works 113 1) Making Covenant with Adam 113 2) The Unique State of Adam 114 3. Hooker and the Covenant of Grace 118 1) Definitions & Distinctions 118 2) The Abrahamic Covenant 122 3) The Mosaic Covenant 124 4) The New Covenant 128 4. Hooker and the Covenant of Redemption 131 III. The Ecclesiastical Implications of Hooker’s Covenant Theology 134 1. Infant Baptism and National Church 135 2. Church Covenant 138 IV. Conclusion 140 CHAPTER 5. THE RUTHERFORD-HOOKER DISPUTE (1): THE NATURE OF THE VISIBLE CHURCH AND THE CHURCH COVENANT 142 I. Introduction 142 II. The Nature of the Visible Church 143 1. Visible Saints 143 1) Edmund Morgan’s Visible Saints 143 2) Hooker’s Visible Saints 146 2. Judgement of Charity 149 1) Rutherford’s Criticism 149 2) Hooker’s Answers 152 III. Samuel Rutherford's Criticism of the Church Covenant 157 1. The Church Covenant as a “Scriptureless Imagination” 157 2. Other Problems of Hooker’s Church Covenant 162 vi 3. The Sufficiency of the Covenant of Grace 165 IV. Thomas Hooker's Defense of the Church Covenant 166 1. The Church Covenant for Congregational Church 166 2. The Church Covenant for Other Forms of Church Government 169 3. The Scriptural Grounds for the Church Covenant 172 V. Conclusion: Summary and Evaluation. 177 CHAPTER 6. THE RUTHERFORD-HOOKER DISPUTE (2): THE CHURCH COVENANT AND THE POWER OF THE KEYS 182 I. Introduction 182 II. The Power of the Keys 185 1. Thomas Hooker and the Power of the Keys 185 2. Samuel Rutherford and the Power of the Keys 192 3. Evaluations 201 III. The Church Covenant and the Sacraments 205 1. A Disputed Point 205 2. The Church Covenant 209 1) Church Covenant as the Foundation for the Sacraments 209 2) Samuel Rutherford’s Criticism 211 3. Evaluation 215 IV. The Church Covenant and Church Discipline 217 1. A Disputed Point: The Fraternity’s Power of Judgment 217 1) Hooker’s Principle of Church Discipline 217 2) Rutherford’s Criticisms 219 2. Evaluation 224 V. Conclusion 227 VII. CHAPTER 7. THE LEGACY 232 1. Rutherford’s Presbyterianism and the National Church 236 2. Hooker’s Congregationalism after the Debate 242 3. Concluding Remarks 252 vii THESES 255 BIBLIOGRAPHY 258 viii ACKNOWLEDGMENTS I have always been fascinated by the richness of covenant theology, which ultimately led me to a question: “What are the practical implications of covenant theology for the church?” Many scholars of the past and present opened my eyes to the ecclesiastical implications of the covenant. My early view of covenant was influenced by Perry Miller and other historians who taught me at Yonsei University, Seoul National University and Yale Divinity School. They tended to focus on the socio-political implications of it. I was most impressed by a whole new breadth and depth of the biblical doctrine of covenant through the help of a number of excellent Reformed scholars who taught me at Hapdong Theological Seminary, Westminster Theological Seminary and Calvin Theological Seminary. I am especially thankful for Prof. Myung H. Kim, Young J. Kim, Doug K. Oh, Sung S. Kim, Joo J. Seong, Carl R. Trueman, and Richard A. Muller. Particularly, it was Dr. Muller, with his intimate knowledge of the Reformation and Post- Reformation periods, scholastic distinctions, theological method and an enormous amount of encouragement and guidance, who made it possible for me to swim through a sea of the seventeenth-century documents. I am very grateful to Dr. Ronald J. Feenstra, Lyle D. Bierma, John Cooper and Calvin van Reken who have taught and mentored me at Calvin Theological Seminary. Also, I thank Mrs. Ina DeMoor for her kindness and work for me. I have not done my study without the help and support of many people and churches both in South Korea and America. I thank Hwapyung church, Nampo church, Pyungwha church, Hahn-In church, and my alma mater Hapdong Theological Seminary for their support. Also, I am very grateful to Deacon Woongi & Soonam Kim, Donghun ix and Soomi Han for their financial support as well as continuing prayer throughout my graduate studies. I particularly thank Rev. Dr. Hyunsoo Shin, my mentor, for always supporting me both academically and personally. Most of all, my parents in South Korea for their wholehearted and continuing support, prayer, and love. Particularly, my father and mother have been wonderful models as good, faithful, and sincere Christians for me. They have always been very caring and giving and self-sacrificing for me and my family. Finally, my deepest thanks and appreciation go to my beloved wife and to my children, who have always been my greatest joy. x ABSTRACT This dissertation examines the mid-seventeenth-century controversy over the church government between Samuel Rutherford (Presbyterian) and Thomas Hooker (Congregationalist) focusing on its theological underpinnings. The church covenant played a significant role: For Hooker, it constitutes the theological and logical foundation of his systematic defense of the New England Way—particularly in the issues of the nature of the visible church, church membership, the power of the keys, sacraments, and church discipline. Rutherford considers the church covenant as a human invention because it is unknown to Scripture. In reply, Hooker argues both that the concept of church covenant is warranted by God’s word, and also that Rutherford’s Presbyterianism is neither biblical nor true to the Reformation. Their differing views of the church covenant are closely interconnected with each man’s covenant theology. Hooker emphasized the dispensational administration of the biblical covenant, by which he justifies church covenant as the basis of the congregational polity which belongs to the final stage in God’s dispensation of the covenants. Rutherford stresses the unchanging substance of the covenant of grace, which is based on the atemporal covenant of redemption. He argued that given the sufficiency of the covenant of grace, there must be no more dispensation of the covenant beyond the covenant of grace. Rutherford tends to identify Hooker’s church covenant with an inward covenant in line with the Separatists’ ecclesiology. Hooker insists that it is an outward covenant, which belongs to a visible church only.
Load more

Recommended publications
  • Pat-Abendroth-Dissertation.Pdf
    A Pastoral Note About My Doctoral Project I am glad you are interested in reading my dissertation. Given that it took a fair amount of effort and my passion for the subject matter, I am happy to share it with church members and friends. Please allow me to introduce you to the project by saying just a few things. If you ask someone what Covenant Theology is and if it is a good or bad thing, you will likely hear lots of different answers. It is fairly common for evangelicals to respond by either saying they do not know what Covenant Theology is or by describing it as something unbiblical and relating to a particular view regarding millennialism, baptism, or Israel. There are three major problems with such responses. First, classic Covenant Theology is essentially concerned with matters of sin and salvation, not something else. Second, the biblical support for such things as the federal headship of Adam and Jesus is strong (federal being from the Latin foedus meaning covenant). Third, when Covenant Theology is rejected, justification by grace alone through faith alone in Christ alone is at best in serious jeopardy. My dissertation is a promotion and defense of classic Covenant Theology. I have written out of a pastoral passion to help people understand human history federally/covenantally just as the Apostle Paul did as he wrote inspired Scripture (see Romans 5:12-21). Likewise, I have written in order to demonstrate the vital connection between Covenant Theology and justification by faith alone, the doctrine that is so commonly compromised by rejecters of the federal perspective.
    [Show full text]
  • A Soldier Fights for Three Separate but Sometimes Associated Reasons: for Duty, for Payment and for Cause
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Stirling Online Research Repository The press and military conflict in early modern Scotland by Alastair J. Mann A soldier fights for three separate but sometimes associated reasons: for duty, for payment and for cause. Nathianiel Hawthorne once said of valour, however, that ‘he is only brave who has affections to fight for’. Those soldiers who are prepared most readily to risk their lives are those driven by political and religious passions. From the advent of printing to the present day the printed word has provided governments and generals with a means to galvanise support and to delineate both the emotional and rational reasons for participation in conflict. Like steel and gunpowder, the press was generally available to all military propagandists in early modern Europe, and so a press war was characteristic of outbreaks of civil war and inter-national war, and thus it was for those conflicts involving the Scottish soldier. Did Scotland’s early modern soldiers carry print into battle? Paul Huhnerfeld, the biographer of the German philosopher and Nazi Martin Heidegger, provides the curious revelation that German soldiers who died at the Russian front in the Second World War were to be found with copies of Heidegger’s popular philosophical works, with all their nihilism and anti-Semitism, in their knapsacks.1 The evidence for such proximity between print and combat is inconclusive for early modern Scotland, at least in any large scale. Officers and military chaplains certainly obtained religious pamphlets during the covenanting period from 1638 to 1651.
    [Show full text]
  • 1 Calvin and Witsius on the Mosaic Covenant
    1 1 Calvin and Witsius on the Mosaic Covenant J. V. FESKO hen it comes to the Mosaic covenant, an ocean of ink has been spilled by theologians in their efforts to relate it both to WIsrael’s immediate historical context and to the church’s exis- tence in the wake of the advent of Christ. Anthony Burgess (d. 1664), one of the Westminster divines, writes: “I do not find in any point of divinity, learned men so confused and perplexed (being like Abraham’s ram, hung in a bush of briars and brambles by the head) as here.”1 Among the West- minster divines there were a number of views represented in the assembly: the Mosaic covenant was a covenant of works, a mixed covenant of works and grace, a subservient covenant to the covenant of grace, or simply the covenant of grace.2 One can find a similar range of views represented in more recent literature in our own day.3 In the limited amount of space 1. Anthony Burgess, Vindicae Legis (London, 1647), 229. 2. Samuel Bolton, The True Bounds of Christian Freedom (1645; Edinburgh: Banner of Truth, 2001), 92–94. 3. See, e.g., Mark W. Karlberg, “Reformed Interpretation of the Mosaic Covenant,” Westmin- ster Theological Journal 43.1 (1981): 1–57; idem, Covenant Theology in Reformed Perspective (Eugene, OR: Wipf and Stock, 2000), 17–58; D. Patrick Ramsey, “In Defense of Moses: A Confes- sional Critique of Kline and Karlberg,” Westminster Theological Journal 66.2 (2004): 373–400; 25 Estelle Law Book.indd 35 12/12/08 3:36:48 PM 26 J.
    [Show full text]
  • The Development of Congregational Polity and Early Governance in Watertown, Massachusetts”
    “The Development of Congregational Polity and Early Governance in Watertown, Massachusetts” Charter Day Talk - September 12, 2009 - Rev. Mark W. Harris Anyone who wishes to understand early town government and town meetings in Massachusetts needs to know about the form of church government that the early Puritan settlers described as, “One, Immutable, and Prescribed in the Word of God.” (1) The authority for their chosen form of Ecclesiastical organization was the Bible, and the Puritans set forth in the Cambridge Platform of 1648 that “the parts of church-government are all of them exactly described” there. Here was a sharp division between Puritan and Anglican, for the Puritan could not find in the book of Acts or the letters of Paul any reason to justify a hierarchal system of bishops, or cardinals, or popes. The Puritan structure of organization has typically been described as congregational polity, because the congregations were intended to be a reflection of the primitive Christian churches which were small cells of independent believers. (2) By 1648 nearly thirty years had passed since the first settlers had arrived in Plymouth. The Westminster Confession, a theological platform, had arrived in the colonies from England, and by and large, there was agreement among the Puritans in matters of faith. Fifty churches had been gathered in the four colonies - Plymouth, Massachusetts Bay, New Haven and Hartford. The Synod in Cambridge, which held its first session in 1646, was called by the General Court to formally structure the polity of the New England churches. Some of the English authorities had hoped to Presbyterianize the congregations, and while the theological agreement made it a fortuitous time to regularize church polity in the New World, the Puritans had no desire to capitulate to a system that did not, in their view, conform to texts from scripture.
    [Show full text]
  • Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion
    A (New) Ecclesiology of the Anglican Communion: Rediscovering the Radical and Transnational Nature of the Anglican Communion Guillermo René Cavieses Araya Submitted in accordance with the requirements for the degree of Doctor of Philosophy The University of Leeds Faculty of Arts School of Philosophy, Religion and History of Science February 2019 1 The candidate confirms that the work submitted is his own and that appropriate credit has been given where reference has been made to the work of others. This copy has been supplied on the understanding that it is copyright material and that no quotation from this thesis may be published without proper acknowledgement. © 2019 The University of Leeds and Guillermo René Cavieses Araya The right of Guillermo René Cavieses Araya to be identified as Author of this work has been asserted by Guillermo René Cavieses Araya in accordance with the Copyright, Design and Patents Act 1988. 2 Acknowledgements No man is an island, and neither is his work. This thesis would not have been possible without the contribution of a lot of people, going a long way back. So, let’s start at the beginning. Mum, thank you for teaching me that it was OK for me to dream of working for a circus when I was little, so long as I first went to University to get a degree on it. Dad, thanks for teaching me the value of books and a solid right hook. To my other Dad, thank you for teaching me the virtue of patience (yes, I know, I am still working on that one).
    [Show full text]
  • 1941-09-28 [P C-6]
    Market Wise Nips Whir la way, Some Chance Nabs Futurity in Belmont Upsets American 2-Mile Time Pictor Lasts to Beat Post-Season Hockey Playoff Eastern Loop Lowered as King of Dit in Handicap at Adopted by each of the seven The Eastern Amateur Hockey Plans to force teams in the league to employ at League, one of few puck-pursuing of 3-Year-0lds Bows Havre de Grace :ircuits that haven't staged a post- least one line composed entirely will American have been aban- season playoff in recent years, players The matter was left to the inaugurate such a series at the con- doned. ! of the coaches. who are Stable Consoled Third-Best Big Pebble, tusion of the 1941-2 series, it was discretion Wright Canadian in disclosed yesterday by Severine G. likely to cling to players. Beats Favorite, Can Get will As Its Juvenile Leoffler, owner of the Washington The Eagles, incidentally, open schedule at Riverside Diver $15,000-Added Event Sagles. j their home Favored Devil * to Stadium on November 21 against the - The playoff series was agreed ν Ε New York Rovers, playing their first r By the Associated Press. »t the annual pre-season meeting I Hy the Associnted Press. road on November 34. The HAVRE DE GRACE, Md„ Sept.; >f the league, and LeoflRer says de- game NEW YORK. Sept. 27— A sore- ! will 30 home games and of vils will be worked out later at a Eagles play 27.—Following in the hoof prints the road. footed horse that twice was sold at :oaches' meeting.
    [Show full text]
  • By Alan D. Strange
    MJT 14 (2003) 57-97 JONATHAN EDWARDS AND THE COMMUNION CONTROVERSY IN NORTHAMPTON by Alan D. Strange JONATHAN EDWARDS CAME to Northampton, Massachusetts in 1727 to serve as assistant pastor to his renowned maternal grandfather, Solomon Stoddard. He and his grandfather agreed on most things, including what it meant to be a true Christian. Stoddard taught that a saving work of the Holy Spirit was necessary for one to be a true Christian and to be admitted to heaven.1 Edwards agreed with this and taught the same throughout his life.2 Stoddard also taught that whether or not someone had experienced such a saving work of the Holy Spirit was not necessarily discernable by others. Because the saving work of the Holy Spirit remained ultimately undetectable, Stoddard taught that anyone who agreed with the doctrines of Christianity and was moral in life could partake of Holy Communion, whether they professed such a saving work or not.3 Edwards came to disagree with this and argued that 1Many examples of this from Stoddard’s preaching and writing might be adduced. See his Safety of Appearing in the Righteousness of Christ (Northampton: S. & E. Butler, 1804; rpt., Morgan, PA: Soli Deo Gloria, 1995), 161-261, and The Tryal of Assurance (a lecture-day sermon preached by Stoddard in Boston on July 7, 1698, published there by B. Green and J. Allen), 6-7. 2Edwards’s emphasis on the necessity of a saving work of the Holy Spirit is such a pervasive theme that the entirety of his corpus demonstrates his unshakeable conviction of the necessity of “A Divine and Supernatural Light Immediately Imparted to the Soul by the Spirit of God …” as seen in Wilson M.
    [Show full text]
  • Birthright Democracy: Nationhood and Constitutional Self-Government in History
    BIRTHRIGHT DEMOCRACY: NATIONHOOD AND CONSTITUTIONAL SELF-GOVERNMENT IN HISTORY By Ethan Alexander-Davey A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy (Political Science) at the UNIVERSITY OF WISCONSIN-MADISON 2013 Date of final oral examination: 8/16/13 The dissertation is approved by the following members of the Final Oral Committee: Richard Avramenko, Political Science Daniel Kapust, Political Science James Klausen, Political Science Howard Schweber, Political Science Johann Sommerville, History i Abstract How did constitutionally limited government and democracy emerge in the West? Many scholars from many different perspectives have attempted to answer this question. I identify the emergence of these forms of self-government with early modern nationalism. Broadly speaking, nationalism of the right sort provides indispensable resources both for united popular resistance against autocratic rule, and for the formation and legitimation of national systems self- governance. Resistance and self-government both require a national consciousness that includes a myth of national origin, a national language, a common faith, and, crucially, native traditions of self-government, and stories of heroic ancestors who successfully defended those traditions against usurpers and tyrants. It is through national consciousness that abstract theories of resistance and self-government become concrete and tenable. It is though national fellowship that the idea of a political nation, possessing the right to make rulers accountable to its will, comes into existence and is sustained over time. My arguments basically fall under two headings, historical and theoretical. By an examination of the nationalist political thought of early modern European countries, I intend to establish important historical connections between the rise of nationalism and the emergence of self-government.
    [Show full text]
  • 13 Ii C? :.Sjoj«I
    .13 ii c? :.SjOJ«i LI.' mi iaOTffi?a "i,r(:HiR.J> §& co'fiisb C s£ "C’ O 'V S o c £cf -O- Ses. § is. 12^ PUBLICATIONS OF THE SCOTTISH HISTORY SOCIETY THIRD SERIES VOLUME X LI I ACCOUNTS OF THE COLLECTORS OF THIRDS OF BENEFICES 1561-1572 1949 ACCOUNTS OF THE COLLECTORS OF THIRDS OF BENEFICES 1561-1572 Edited by GORDON DONALDSON, Ph.D. EDINBURGH Printed by T. and A. Constable Ltd. Printers to the University of Edinburgh for the Scottish History Society 1949 Printed in Great Britain CONTENTS PAGE Introduction ....... vii Charge of Thirds, 1561-1572 .... 1 Account of the Collector General, 1561 . 45 Account of the Collector General, 1562 . 120 Accounts of the Collector General, 1563-1568 172 Abstracts of Accounts of Sub-Collectors, 1563-1572 :— Orkney and Shetland ..... 202 Inverness, etc. ‘ • • • • 205 Moray . 211 Aberdeen and Banff . .218 Forfar and Kincardine ..... 227 Fife, Fothrik and Kinross .... 237 Perth and Strathearn ..... 247 Stirling, Dumbarton, Renfrew, Lanark, Kyle, Garrick and Cunningham .... 256 Edinburgh, Linlithgow, Haddington and Berwick 271 Roxburgh, Berwick, Selkirk and Peebles . 280 Dumfries, Annandale, Kirkcudbright and Wig- town ....... 286 Index 298 A generous contribution from the Carnegie Trust for the Universities of Scotland towards the cost of producing this volume is gratefully acknowledged by the Council of the Society. INTRODUCTION Any statesmanlike and practicable attempt to settle the disposition of the property of the Scottish church at the Reformation had to take into account not only the financial needs of the protestant congregations but also the compet- ing claims of the crown, the beneficed clergy, the nobility and the gentry to share in the ecclesiastical wealth.
    [Show full text]
  • 127179758.23.Pdf
    —>4/ PUBLICATIONS OF THE SCOTTISH HISTORY SOCIETY THIRD SERIES VOLUME II DIARY OF GEORGE RIDPATH 1755-1761 im DIARY OF GEORGE RIDPATH MINISTER OF STITCHEL 1755-1761 Edited with Notes and Introduction by SIR JAMES BALFOUR PAUL, C.V.O., LL.D. EDINBURGH Printed at the University Press by T. A. Constable Ltd. for the Scottish History Society 1922 CONTENTS INTRODUCTION DIARY—Vol. I. DIARY—You II. INDEX INTRODUCTION Of the two MS. volumes containing the Diary, of which the following pages are an abstract, it was the second which first came into my hands. It had found its way by some unknown means into the archives in the Offices of the Church of Scotland, Edinburgh ; it had been lent about 1899 to Colonel Milne Home of Wedderburn, who was interested in the district where Ridpath lived, but he died shortly after receiving it. The volume remained in possession of his widow, who transcribed a large portion with the ultimate view of publication, but this was never carried out, and Mrs. Milne Home kindly handed over the volume to me. It was suggested that the Scottish History Society might publish the work as throwing light on the manners and customs of the period, supplementing and where necessary correcting the Autobiography of Alexander Carlyle, the Life and Times of Thomas Somerville, and the brilliant, if prejudiced, sketch of the ecclesiastical and religious life in Scotland in the eighteenth century by Henry Gray Graham in his well-known work. When this proposal was considered it was found that the Treasurer of the Society, Mr.
    [Show full text]
  • Covenant Theology in Reformed Perspective
    COVENANT THEOLOGY IN REFORMED PERSPECTIVE Collected essays and book reviews in historical, biblical, and systematic theology Mark W. Karlberg Wipf and Stock Publihsers 150 West Broadway, Eugene OR 97401 Made available electronically through Two Age Press Covenant Theology in Reformed Perspective By Karlberg, Mark W. Copyright©2000 by Karlberg, Mark W. ISBN: 1-57910-315-4 (For the bound printed version) Printed by Wipf & Stock Publishers, 2000. This book is reprinted electronially by Two Age Press on behalf of Wipf & Stock Publishers. The original bound copy by Wipf and Stock differs slightly in pagi- nation. Dedicated to my parents and aunt, Dorothy Bloser, For their spiritual discernment in the things of the Lord And their sacrifice in the struggle for the faith in our generation. Soli Deo gloria Permission to republish material was granted by: Calvin Theilogical Journal The Evangelical Quarterly Foundations Journal of the Evangelical Theological Society Trinity Journal The Westminster Theological Journal and by John Muether and Howard Griffith, editors, Creator, Redeemer, and Consummator: Essays in Biblical Theology Presented to Meredith G. Kline Collection of Articles CHAPTER ONE: “Reformed Interpretation of the Mosaic Covenant,” The Westminster Theological Journal 43 (1980) 1-57. CHAPTER TWO: “Reformation Politics: The Relevance of OT Ethics in Calvinist Political Theory,” Journal of the Evangelical Theological Society 29 (1986) 179-91. CHAPTER THREE: “Moses and Christ: The Place of Law in Seventeenth-Centu- ry Puritanism,” Trinity Journal 10 NS (1989) 11-32. CHAPTER FOUR: “The Original State of Adam: Tensions in Reformed Theolo- gy,”The Evangelical Quarterly 59 (1987) 291-309. CHAPTER FIVE: “Covenant Theology and the Westminster Tradition,” WTJ 54 (1992) 135-52.
    [Show full text]
  • Presbyterians and Revival Keith Edward Beebe Whitworth University, [email protected]
    Whitworth Digital Commons Whitworth University Theology Faculty Scholarship Theology 5-2000 Touched by the Fire: Presbyterians and Revival Keith Edward Beebe Whitworth University, [email protected] Follow this and additional works at: http://digitalcommons.whitworth.edu/theologyfaculty Part of the Christian Denominations and Sects Commons, and the Christianity Commons Recommended Citation Beebe, Keith Edward. "Touched by the Fire: Presbyterians and Revival." Theology Matters 6.2 (2000): 1-8. This Article is brought to you for free and open access by the Theology at Whitworth University. It has been accepted for inclusion in Theology Faculty Scholarship by an authorized administrator of Whitworth University. TTheology MMattersatters A Publication of Presbyterians for Faith, Family and Ministry Vol 6 No 2 • Mar/Apr 2000 Touched By The Fire: Presbyterians and Revival By Keith Edward Beebe St. Giles Cathedral, Edinburgh, Scotland, Undoubtedly, the preceding account might come as a Tuesday, March 30, 1596 surprise to many Presbyterians, as would the assertion that As the Holy Spirit pierces their hearts with razor- such experiences were a familiar part of the spiritual sharp conviction, John Davidson concludes his terrain of our early Scottish ancestors. What may now message, steps down from the pulpit, and quietly seem foreign to the sensibilities and experience of present- returns to his seat. With downcast eyes and heaviness day Presbyterians was an integral part of our early of heart, the assembled leaders silently reflect upon spiritual heritage. Our Presbyterian ancestors were no their lives and ministry. The words they have just strangers to spiritual revival, nor to the unusual heard are true and the magnitude of their sin is phenomena that often accompanied it.
    [Show full text]