[Examen Arminianismi; Conscriptum & discipulis dictatum à Doctissimo Clarissimoque Viro, D. Samuele Rhetorforte, SS. Theol. in Academia Scotiæ S. Andreanâ Doctore & Professore; recensum & editum à Matthia Netheno, SS. Th. D. & Profefs.; (Ultrajecti: Ex Officinâ Antonii Smittegelt, Bibliopola, 1668)]

Samuel Rutherford (c. 1600–1661), a shining luminary in the firmament of Scottish Reformed divinity, was born about the year of our Lord 1600, in the parish of Nisbet, Roxburghshire. Raised in the fear and admonition of the Lord, he received his education at the renowned University of Edinburgh, wherein he attained the degree of Master of Arts and was noted early for his diligence in both the liberal arts and the sacred sciences. In the year 1627, he was called to the pastoral charge at Anwoth, a remote parish, where he labored indefatigably in the ministry of the Word and prayer. His godly zeal, coupled with scholarly acumen, soon rendered him eminent, not only as a preacher but as a polemic divine, steadfastly contending for the faith once delivered to the saints. For his adherence to Presbyterian order and resistance to prelacy, he suffered banishment from his flock, but bore the cross of Christ with patience. Rutherford’s return to public life came with his appointment as Professor of Divinity at St Andrews in 1639, and later Principal of St Mary’s College. There he shaped many who would become pillars in Christ’s Kirk. He was also a Commissioner of the Church of Scotland to the Westminster Assembly (1643–47), wherein he argued vigorously for the parity of ministers and the jure divino rights of presbyteries. His writings, especially Lex, Rex—a treatise on the lawfulness of resistance to tyrannical magistrates—were both a bulwark for civil liberty and a scourge to royal absolutism, drawing the ire of Charles II. Though summoned to stand trial for high treason, he was providentially called home to glory in 1661. His Letters remain a spiritual treasure, testifying to a life hid with Christ in God, and his legacy endures in the annals of Reformed orthodoxy and constitutional liberty.

Samuel Rutherford (c. 1600–1661), a shining luminary in the firmament of Scottish Reformed divinity, was born about the year of our Lord 1600, in the parish of Nisbet, Roxburghshire. Raised in the fear and admonition of the Lord, he received his education at the renowned University of Edinburgh, wherein he attained the degree of Master of Arts and was noted early for his diligence in both the liberal arts and the sacred sciences. In the year 1627, he was called to the pastoral charge at Anwoth, a remote parish, where he labored indefatigably in the ministry of the Word and prayer. His godly zeal, coupled with scholarly acumen, soon rendered him eminent, not only as a preacher but as a polemic divine, steadfastly contending for the faith once delivered to the saints. For his adherence to Presbyterian order and resistance to prelacy, he suffered banishment from his flock, but bore the cross of Christ with patience. Rutherford’s return to public life came with his appointment as Professor of Divinity at St Andrews in 1639, and later Principal of St Mary’s College. There he shaped many who would become pillars in Christ’s Kirk. He was also a Commissioner of the Church of Scotland to the Westminster Assembly (1643–47), wherein he argued vigorously for the parity of ministers and the jure divino rights of presbyteries. His writings, especially Lex, Rex—a treatise on the lawfulness of resistance to tyrannical magistrates—were both a bulwark for civil liberty and a scourge to royal absolutism, drawing the ire of Charles II. Though summoned to stand trial for high treason, he was providentially called home to glory in 1661. His Letters remain a spiritual treasure, testifying to a life hid with Christ in God, and his legacy endures in the annals of Reformed orthodoxy and constitutional liberty.

Table of Contents:

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CHAPTER III: CONCERNING ELECTION

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Question I. Whether Election to salvation is twofold?

That is:

Is there one election indefinite and general, namely, whereby God elects all believers to salvation, not considering these or those persons; and another definite and special, whereby God elects certain persons to glory by name, as He beholds them as those who will finally believe?

The Arminians affirm. We deny:

  1. Because indefinite election is not election; for in it no singular person is ordained to salvation, but only the manner of attaining salvation is prescribed promiscuously to all: and it can stand with the eternal Reprobation of all, and eternal damnation of the same. But Election (whereof the Scriptures speak) stands not with the damnation of the Elect. Romans 8:30: “Whom He predestinated, them He also called, justified, glorified.”
  2. Because indefinite Reprobation likewise stands with the eternal salvation of all: which is absurd.
  3. Election is a singular indivisible act, concerning determined men to be ordained to glory; as is the preparation of such a portion of clay unto honor. Romans 9:21.
  4. Because men would thus be elected twice; once in General Election, and again in special Election.
  5. Because Election is an act of divine love, separating these persons from those, unto glory. Ephesians 1:4: “According as He hath chosen us in Him,” etc. Romans 9:30. But by this general Election, God pursues Judas and Simon Magus with as great love as Peter and Paul.

Question II. Whether Election or predestination in Scripture is of any other than singular, definite, and certain persons? Or rather of all promiscuously, if they would believe?