FOOTNOTES:
[1] This village well is about three feet deep. It is now closed up and worked by a pump.
[2] Letter ccxxiv.
[3] 1 Cor. ii. 12.
[4] Letter clxxvii.
[5] Letter ccxli.
[6] See notice of the topography at Letter cxcviii. It is a mile and a half from the modern Gatehouse of Fleet, a clean, English-looking village.
[7] Acts xvi. 6, 7.
[8] Rev. i. 11.
[9] 1 Pet. i. 1.
[10] Letter xviii.
[11] Letter cclxxxvi.
[12] "Wodrow's Church Hist." i. 205.
[13] "M'Crie's Sketches."
[14] Letter clxxxv.
[15] Letter xiv.
[16] The oak pulpit out of which he preached was preserved till a few years ago. The old church (60 feet by 18) is in the shape of a barn, and could hold only 250 sitters. It is now entirely a ruin. The years 1631 and 1633 were carved on some of the seats—perhaps the seats of the Gordons, or other heritors. We may add, while speaking of this old edifice, where "the swallows building their nest," seemed to the exiled pastor "blessed birds," that the rusty key of that kirk-door is now deposited in the New College, Edinburgh, sent to the museum there as a precious relic several years ago by a friend, through Dr. Welsh. The church is now roofless, its walls overgrown with ivy, in which the sparrows build their nests at will. The tomb of Lady Cardoness, an antique pile at the side of the wall, was removed in 1878, though the slabs are preserved.
[17] Letter ccxvii.
[18] Letter ccxvii.
[19] Letter clxiii.
[20] Letter xiv.
[21] Letter cxxxii.
[22] Letter clxxx.
[23] Letter clxxxvi.
[24] Letter cclxxvii.
[25] Josh. xxiv. 27.
[26] It has not been preached in since the year 1827.
[27] A mistake for 1631.
[28] It was a walk among trees, close to the manse.
[29] Letter xlix.
[30] Hos. xiv. 7.
[31] In the parish church of Chiseldon, North Wilts, there are to be seen Eleven Commandments inscribed on a slab (which is affixed to the chancel arch); the additional one consisting of our Saviour's precept—"A new commandment I give unto you, that ye love one another" (John xiii. 34). The church is quite an ancient one, dating back to 1641.
[32] The place is still pointed out by tradition, as "Rutherford's Walk." It was close to the old manse, which was pulled down many years ago. It stood about a quarter of a mile from the church, and bore the name, Bushy Bield, or Bush o' Bield, i.e., the bush of shelter. Some make it Bush o' Biel, and say it is a corruption of Bosco-bello, fair-wood, Boscobel.
[33] "Analecta," vol. ii. p. 161.
[34] Letter xliii. His friend and neighbour Mr. Dalgleish, minister of Kirkdale and Kirkmabreck, was translated to Cramond in 1639.
[35] Letter cxv. See also Letter liv.
[36] Letter cclxix.
[37] Letter cix.
[38] Letter cccxxiii.
[39] Letter cccxxxiv.
[40] Letter lxvi. Dr. James Sibbald, said to have been a man of great learning, was minister in one of the churches of New Aberdeen. Rutherford attended his preaching, and finding that he taught Arminianism, testified against him.
[41] Letter cxvii.
[42] The impression of some readers might be that he was in prison. But he never was so. He was in exile; but the whole town was his prison. He was, in this respect, like Shimei confined to Jerusalem (Letters lxviii., lxix., etc.). His house was in the Upper Kirkgate.
[43] Letter clxi.
[44] Letter clxxxi.
[45] "In 1650, Mr. Samuel Rutherford, minister of St. Andrews, did preach the preparation sermon in Cant. v. 2. Mr. Samuel had a lecture on Monday following on the 20th chapter of Matthew's Gospel."
"1651, July 13.—The comm. was given at Scoonie. Mr. Alex. Moncrieff, m. there, did preach the Preparation Sermon, and on Monday morning Mr. Sa. Rutherford did preach; his text at both occasions was Luke vii. 36 till 39 ver. At this time was present, besides Mr. Sa. Rutherford, Mr. Ja. Guthrie, and Mr. David Bennet, Mr. Ephraim Melvin, and Mr. William Oliphant, m. in Dumfermlin. Thither did resort many strangers, so that the throng was great. Mr. Ephraim and Mr. D. Bennet both did sit within the pulpit while the minister had his sermon." So again, "In 1652, June 13.—Mr. S. R. of St. Andrews, did preach on the Sabbath afternoon; his lecture Luke xiv.; his sermon Luke vii. 36, 38, to end. Mr. S. did exhort on Monday following, on his foresaid text, Luke vii. 40, 44." Once more, "1653, Aug. 11.—A fast keepit at Scoonie kirk, Mr. S. R. in the morning, lecture, Jonah ii.; his text, Rev. iii. 1, at end. Afternoon preached on same; his lecture Psalms cxxx., cxxxi." "1654, Jan. 4.—Being Saturday, there was a Preparation Sermon for a Thanksgiving preached at Scoonie in Fyfe, for the continuance of the Gospel in the land and for the spreading of it in some places of the Highlands in Scotland, where in some families two and in some families one, began to call on God by prayer. Mr. Samuel Rutherford, m. in St. Andrews, preached on Saturday; his text, Isa. xlix. 9, 10, 11, 12. On the Sabbath, Mr. Alex Moncrieff, m., then preached; his lecture, 1 Thess. ch. i.; his text, Coloss. i. 27. In the afternoon of the Sabbath, Mr. Samuel preached again upon his forementioned text. On Monday morning, Mr. Samuel had a lecture on Psal. lxxxviii. He did read the whole Psalm. Observe, that on Saturday Mr. Samuel had this expression in his prayer after sermon, desiring that the Lord would rebuke Presbyteries and others that had taken the keys and the power in their hands, and keeped out, and would suffer none to enter (meaning in the ministry) but such as said as they said."—"Lamont's Diary."
[46] In the "Statistical Account of Scotland" it is stated that in 1642 he was presented to the church of Mid-Calder. But he must have declined it at once; for in 1643 Mr. Hugh Kennedy is found the ordained and settled pastor of that parish.
[47] A. S. stands for Adam Stewart, who wrote a pamphlet, "Zerubbabel to Sanballat."
[48] Preface to "Survey of the Spiritual Antichrist."
[49] When the Lord's Supper was to be dispensed, Blair in vain used every argument to induce Rutherford to take part with himself and Mr. Wood in serving tables; and, being forced to do it alone, began thus: "We must have water in our wine while here. O to be above, where there will be no mistakes!"—"Wodrow's Anal."
[50] "Brodie's Diary" (May 27, 1653) says that S. R. in a conference in "Warriston's Chambers" retorted, that he had heard much of peace with men, but would like better to hear of a peace with God, and with sin, that His wrath may be turned away, without which a patched peace would be little effectual (p. 43). In June a longer conference (pp. 48, 49, 50).
[51] In 1655, we find in "Diary of Brodie of Brodie," p. 141:—"Quhil Mr. Rutherford, Mr. Blair, Mr. Wood, and many others, are labouring in places, and as we hear come small speed; Oh, is it not a marvel that we should be discouraged!"
[52] 2 Chron. xxvi. 5.
[53] He planned a Commentary on Hosea in 1657, but the design was not executed. Reference is made to this in Letter cx.
[54] "Lamont's Diary," p. 133.
[55] See (ch. vi.) of "Memoir of Halyburton," who, on his deathbed, quoted Rutherford's words, "Glory, glory dwelleth in Immanuel's land."
[56] In "Lamont's Diary," April 1650, we read of "Mr. Robert Makeward, sometime servant (i.e. secretary) to Mr. Samuel Rutherford, minister of St. Andrews."
[57] Why "Joshua"? Did he think of the faithful witnessing in Joshua xxiv.? Or is the reference to Joshua as one of the spies? See Letter cxviii.
[58] Even in his controversial works, sparks of the same poetic fire fly out when opportunity occurs. In his Treatise "De Divina Providentiâ," the following paragraph occurs, extolling the glory of Godhead wisdom. "Comparentur cum illa increata sapientia Dei Patris umbratiles scintillulæ creatæ gloriolæ quotquot nominis celebritate inclaruerunt. Delirat Plato. Mentitur Aristoteles. Cicero balbutit, hæsitat, nescit Latine loqui. Demosthenes mutus et elinguis obstupescit; virtutis viam ignorat Seneca; nihil canit Homerus; male canit Virgilius! Accedant ad Christum qui virtutis gloria fulgent! Aristides virtutem mentitur. Fabius cespitat, a via justitiæ deviat. Socrates ne hoc quidem scit, se nihil scire. Cato levis et futilis est; Solon est mundi et voluptatum servus et mancipium, non legislator. Pythagoras nec sophos, nec philosophus est. Bias nec mundi nec inanis gloriæ contemptor. Alexander Macedo ignavus est," &c. Another work bears this title: "Exercitationes Apologeticæ pro Divinâ Gratiâ, studio et industria Samuelis Rhætorfortis, Anwetensis, in Gallovidiâ, Scotiæ provinciâ Pastoris." The preface, or dedication, to Gordon of Kenmure, is very characteristic, ending thus: "Non enim ignoras in hac valle miseriarum minime sistendum, neque tentorium figendum; ad æternitatem ipsam (quod vere magnum nomen est & ineffabile) te vocari; crescere iter, decrescere diem, omnia alia aliena, tempus tantum nostrum esse, si modo nostrum est." In this preface he calls himself "Pastor Anwetensis," the old spelling of Anwoth being Anweth.
[59] Letter clxxxii.
[60] Letter clxxxiii.
[61] Letter clxxxii.
[62] Letter cclxxix.
[63] Letter cclxxxviii.
[64] Letter ccxxx.
[65] Ephes. ii. 18.
[66] Letter xcix.
[67] Letter ccii.
[68] Letter cclxxxvi.
[69] Letter cvii.
[70] Letter cii.
[71] Letter ccvi.
[72] Phil. iii. 10.
[73] Letter civ.
[74] Letter civ.
[75] Letter lxi.
[76] Letter clx.
[77] Letter clxxix.
[78] Letter clxviii.
[79] Letter clxxxvii.
[80] Letter cclxxxvi.
[81] Letter ccclii.
[82] Letter cclxxix.
[83] Letter cccxxxvi.
[84] Letter lxiii.
[85] So in his "sermon before the House of Lords," 1645: "Faith thinketh no evil of Christ." Also Letters XX. and XCII.: "Love believeth no evil."
[86] So it is in the earlier editions; not "faileth."
[87] "In reference to her,"—alluding to the known design of Charles I. to enforce conformity to Episcopacy.
[88] The Marquis of Argyle.
[89] In the earlier editions it is given "fly" throughout; not "flee."
[90] Lord Kenmure and his lady resided at Rusco, in the parish of Anwoth, during the first two years of Rutherford's ministry there; but they were now about to leave it. See Letter CXLVII.
[91] Mr. Robert Glendinning, then minister of Kirkcudbright. His grave may be seen there.
[92] Mr. J. Maxwell here mentioned was at this time a minister in Edinburgh, and afterwards became Bishop of Ross,—a man of talent, but devoid of principle, whose aim was to secure the favour of the notorious Laud, by forwarding his designs for forcing Episcopacy upon the Scottish people. The letter above referred to was from the King, urging the adoption of the English service.
[93] Episcopal.
[94] Mixed up with each other.
[95] Probably a relative of his wife, whose name was Eupham Hamilton. He was an apothecary in Edinburgh, and is mentioned among the godly in Livingstone's "Characteristics."
[96] The Rev. Mr. Robert Glendinning, then minister of Kirkcudbright.
[97] Work?
[98] The prelates, when the Courts of High Commission were erected in 1610, were invested with the powers of imprisoning and depriving Nonconformists.
[99] One of the judges.
[100] Archbishop Spottiswoode.
[101] The emigration of preachers and people to New England was the consequence of the persecuting measures pursued by Archbishop Laud for enforcing conformity, in the prosecution of his favourite scheme of bringing the Church of England as near to that of Rome as could consort with his own supremacy and that of his sovereign. About seventy ministers and four thousand other persons emigrated to the American continent to escape the tyranny of Laud and his agents.
[102] Blackness Castle, on the Forth, was used as a prison.
[103] In the sense of making a show of or appearing as if He would go; Luke xxiv. 28.
[104] So in his "Trial of Faith" p. 133 (published 1655).
[105] Sir W. Alexander of Menstrie, afterwards Earl of Stirling.
[106] Carleton, in Galloway (see note at Letter CLVII.), not far from Anwoth, where Mr. Fullerton, a true friend, resided.
[107] At Anwoth.
[108] Gustavus Adolphus.
[109] To whom I have given, and dare venture to give.
[110] Henry Burton, an able divine of the Church of England, wrote several vigorous pieces against Popery, and against Montague's "Appello Cæsarem."
[111] Sabbath that comes eight days after this.
[112] Allusion to Horace, Sat. i. 1, 19. One of the few allusions to the classics that occur in Rutherford.
[113] His term-day.
[114] Livingstone in his "Memor. Characteristics" mentions this godly man, a merchant in Ayr.
[115] See Letter CLXI.
[116] Mr. William Dalgleish, minister at Kirkmabreck.
[117] A proverbial expression, as in Herbert's Poem, 84:
"Then came brave Glory passing by,
With silks that whistled, Who but he."
[118] Z. Boyd's Last Battle, p. 185.
[119] His place.
[120] Possibly, Mr. Abraham Henderson; a staunch defender of Presbytery, who, in 1605, persisted, along with eight of his brethren, in convening at Aberdeen, in face of prohibition, in order to maintain a protest in behalf of the Church's inherent right to meet in General Assembly. (See Forbes' "Apolog. Narration," p. 136.)
[121] Noon, or a little before it, was then the usual hour for dinner.
[122] In regard to whom I pray for the mercy Paul sought for the house of Onesiphorus (2 Tim. i. 6).
[123] μόνας.
[124] The village and church of Carsphairn stood not far from Kenmure Castle, and very near Earlston and Knockgray. The road from Dalmellington is bare, with steep, rocky hills on either side of the glen. The "Ken" may be meant by "that water" in the next sentence.
[125] A burden above a load, or a load above a burden, is a phrase for a very heavy weight.
[126] Mr. George Gillespie; see Letter cxliv.
[127] Barcaple is in the stewartry of Kirkcudbright, in the parish of Tongueland.
[128] Mr. Robert Glendinning, the minister.
[129] "For this;" as in our metre version, Ps. cvi. 40, etc.
[130] Efforts to obtain redress from grievances inflicted by the prelatic party.
[131] See Letter LXXI.
[132] Edinburgh.
[133] Referring to a promise made to the people of Kirkcudbright by the Bishop of Galloway, to give them a man according to their own mind, provided they would not choose Mr. Rutherford.
[134] Mr. Robert Glendinning.
[135] William Dalgleish, minister of Kirkdale and Kirkmabreck. See Letter CXVII.
[136] David Dickson.
[137] About four miles east from Earlston. It has a small loch, where are ruins of an old castle.
[138] See note, Letter XII.
[139] Probably Mr. Alexander Colville, mentioned Letter XI.
[140] In the Preface to his "Peaceable Plea," he expresses the same yearnings towards the Jews. And also in "Trial of Faith," sermon xiii.
[141] Bishop Sydserff wished to force a minister upon the people of Kirkcudbright, in room of Mr. Glendinning, whom he ordered to be imprisoned, because he would not conform to Episcopacy. Provost Fullarton (husband of M. M'Naught), along with other magistrates, refused to imprison Mr. Glendinning. See note at Letter LXVII.
[142] Surety.
[143] J. Gordon.
[144] Sydserff.
[145] Conformity to episcopal forms.
[146] Alluding to Gen. xxxii. 14, and Isa. xl. 11.
[147] It is probably the little mound in the wood called "Low's Seat," from its being the favourite resort of a local poet of that name.
[148] Luke xxi. 18, 19.
[149] Zech. xii. 2, 6.
[150] Zech. xii. 2, 6.
[151] Stumble; be offended.
[152] The prelates; alluding to 1 Pet. v. 3.
[153] Exercitat. Apol. pro Divinâ Gratiâ, published this year (1636) at Amsterdam.
[154] Calling them "Lords."
[155] Brother to Lady Kenmure, and afterwards the celebrated Marquis of Argyle. See Letter LXI. also.
[156] See Letter CXL.
[157] See Glossary.
[158] Endure.
[159] Of little moment.
[160] Correspondents who, because of the oppressive measures of the prelates, intended to proceed to New England. There was a M'Lelland of Balmagachan, near Roberton, in the parish of Borgue; but this is not he. This was John M'Lelland, sometime minister of Kirkcudbright, a friend of R. Blair's.
[161] Probably "Queensberry."
[162] His brother was a teacher in Kirkcudbright, and between him and Samuel there was a warm attachment, and strong sympathies. He, too, suffered persecution for his adherence to the cause of Presbytery. For this, and his zealous support of Mr. Glendinning, whom the Bishop of Galloway treated with such cruelty, he was in November 1636 condemned to resign his charge, and remove from Kirkcudbright before the ensuing term of Whitsunday.
[163] Referring probably to the number of prelates (consisting of two archbishops and twelve bishops) who were members of the High Commission by whom he was sentenced to imprisonment.
[164] Some editions read "dow,"—are not able.
[165] In Thomson's edition this is explained by referring to Proverbs xiv. 10.
[166] "Trial of Faith," p. 462, 1655, uses the same words.
[167] At one time I would have falsely charged Him with unkindness.
[168] Bringing down the price, perhaps alluding to Zech. xi. 31.
[169] I have no want of.
[170] My being silenced as to preaching, and my grief, keep me from saying.
[171] Spin fine.
[172] Ask.
[173] Kirkcudbright.
[174] Leave the mark of their teeth.
[175] Unbelief has not its origin in reason.
[176] There is a village of Craighall near Inveresk, in the barony of Pinkie, which got its name from this family, just as there is an Earlston in Borgue parish, called from the old Earlston.
[177] Who is here meant cannot now be well ascertained. It may have been Mr. Loudian, of whom Baillie says, "He was an excellent philosophe, sound and orthodox, opposite to Canterbury's way, albeit too conform. I counselled oft Glasgow to have him for their Divinity Lecturer" ("Letters and Journals," i. 77).
[178] All the divines in Britain.
[179] John Spottiswoode.
[180] James Law, Bishop of Glasgow, was the deputy of Sydserff, the Bishop of Galloway.
[181] Arguments drawn from the risk of provoking.
[182] Sorrowful.
[183] Drink the health of the buyer over the concluded bargain.
[184] Jer. li. 35.
[185] Zech. xii. 2, 3.
[186] Dr Robert Baron, Professor of Divinity in the Marischal College of Aberdeen, one of the learned doctors of that city, whose dispute, in 1638, with Alexander Henderson, David Dickson, and Andrew Cant, on the subject of the Covenant, excited at the time so much attention.
[187] Mr. John Ridge was an English minister, whom opposition to ceremonial impositions on conscience led to leave his native country for Ireland. He was admitted to the vicarage of Antrim on the 7th of July 1619, in which he laboured with success for many years; but being deposed by Henry Leslie, the Bishop of Down, for nonconformity, he came over to Irvine, where he died.
[188] Mr. Henry Colwart was also a native of England; and, like Mr. Ridge, left the land of his birth, and went to Ireland. He was admitted to the pastoral charge of Oldstone in 1630; but, being deposed by Bishop Leslie for refusing to submit to the innovations of Prelacy, he came over to Scotland, and was admitted minister of Paisley, where he died.
[189] The Latin is to be accounted for as being an extract from some learned treatise. It is in substance what we find in Calderwood's "Altare Damascenum," p. 595.
[190] Does no harm.
[191] Such as I am!
[192] All those whose initials are given are understood to have been parishioners of his at Anwoth.
[193] Off, probably.
[194] More than He; setting Him aside.
[195] See Letter LXVIII.
[196] "Neither borrow nor lend," have no dealings with it.
[197] See Letter XCVIII.
[198] Occasionally.
[199] Jer. xxxi. 20; Hos. xi. 8.
[200] The fear to be deprived of it. Early editions give "laughing," which seems a misprint.
[201] Confessor.
[202] Luke i. 35.
[203] No one will ever hear the chiding. See Note, Letter LXX.
[204] Discharge His servant before the term.
[205] To be on good terms with.
[206] Rutherford seems here to allude to a plan of furnishing short commentaries on the whole Bible, which was suggested and set on foot by Dickson at the beginning of the seventeenth century. "The Hebrews," as is mentioned in this letter, together with "The Psalms" and "Matthew," were undertaken by Dickson; and "Hosea," which Rutherford here intimates his intention to undertake, but never accomplished, was contributed by Hutchison in his stead. In the Preface to one of the earliest editions of the Letters, a complaint is made that some one was secreting a MS. commentary of Rutherford's upon "Isaiah."
[207] Opens and constitutes an unauthorized court.
[208] Sooner or later.
[209] Ps. lxxiii. 23.
[210] Act.
[211] As if sealing it by His ring as in marriage, or as Esth. iii. 10.
[212] The Earl of Argyle.
[213] Sorrowful.
[214] "All is over."
[215] Barron was of the family of Kinnaird in Fifeshire. He became minister of the parish of Keith; in 1624 was appointed to a charge in Aberdeen. In 1625 he was nominated Professor of Divinity in Marischal College there. He was a determined opponent of such men as Rutherford and Dickson, and at length resigned his chair and retired to Berwick, where he died in 1639.
[216] Frowns for form's sake.
[217] Alluding to Job xxxii. 19.
[218] The smallest return, the quit-rent of a quit-rent.
[219] "Therapeutica Sacra; seu de curandis casibus conscientiæ circa regenerationem per Fœderum Divinorum applicationem," is the title of the book.
[220] Which will try the skill of men and angels to estimate.
[221] Required no skill, but would come as I chose.
[222] In most editions, it is "a wonder," as if in way of exclamation.
[223] Be conscientious as to sinning when out of sight of men.
[224] See 1 Kings ii. 18.
[225] He alludes to the almost classical saying, "Præmissi, non amissi." See Letter IV.
[226] The words of Lord Kenmure.
[227] I would die, ere ever I would put Christ's property at the disposal of men who may choose to appoint their own times.
[228] The same who was afterwards so well known as minister of Wamphray.
[229] Perhaps this word means kindness that had respect to his special needs.
[230] Rutherford here refers to the trial of his brother George, schoolmaster and reader in Kirkcudbright, before the High Commission, at Edinburgh, in November the preceding year, for his nonconformity and zealous support of Mr. Robert Glendinning, the persecuted minister of Kirkcudbright. As previously noticed (Letter LXVII.), he was condemned to resign his office, and to remove from Kirkcudbright before the ensuing term of Whitsunday. When at Edinburgh, and on his trial, he experienced much kindness from several of the correspondents of our author, who, in his letters to them, makes the most heartfelt grateful acknowledgments. After his ejection, "he seems," says Murray, "to have taken refuge in Ayrshire; for in a letter to Lord Loudon, Rutherford speaks of his brother as being nigh his Lordship's bounds; and every individual whom he addressed on his behalf (after his removal from Kirkcudbright) was connected with that county. The kindness and the frequency with which, in his letters, he speaks of him, do honour to his heart" ("Life of Rutherford," p. 93).
[231] Carcases; properly, the trunk, or bulk of the man. In some editions it is written "bouks;" but "bulks" is in all the old editions.
[232] Authentic Scripture.
[233] Dr. Robert Barron.
[234] This seems to mean mould, or fashion, yourself and them.
[235] Perhaps (see in Letter CLXVI.) his instructions on the Catechism are meant.
[236] "Oh if;" q.d., What will you say if I tell you that the walls of my prison are, etc.
[237] Never have got His due from me.
[238] "I thought" is the old reading, but it has no meaning.
[239] Christ has paid me all my claim.
[240] It is written "rifle" in old editions.
[241] Dr. Daniel Rogers, a Puritan divine, author of a treatise called "David's Cost; or, What it will cost to serve God aright," "Naaman the Syrian," and others. He was born in 1573, educated at Cambridge, suffered from the persecution of Laud, and died in 1652 at the age of eighty. He was a man of great talents, deep humility and devotion, but of a temper so bold that a friend said of him, "He had grace enough for two men, but not enough for himself."
[242] Richard Greenham, a Puritan, who was born in 1531, and died of the plague 1591. He was the author of several sermons and practical treatises. (See Brooke's "Lives of the Puritans," vol. ii.)
[243] Dr. Wm. Perkins, an English divine, who lived in the end of the sixteenth century, and was the author of several practical and doctrinal treatises; among others, the one here referred to, "A Case of Conscience, and Thirteen Principles of Religion," published after his death. He was a strict Calvinist, and took part in the controversy against Arminianism. He used so to apply the terrors of the law to the conscience, that oftentimes his hearers fell down before him. It was also said that he pronounced the word "Damnation" with such an emphasis and pathos as left a doleful echo in the ear long after. He wrote on all his books, "Thou art a minister of the Word: mind thy business."
[244] Should probably be "from;" though it is "for" in other editions.
[245] In the sense of not to be turned from His purpose.
[246] The Bishop of Galloway held this year a High Commission Court in Galloway, in which, besides fining some gentlemen, and confining the magistrates of Kirkcudbright to Wigtown, for matters of nonconformity, he fined Gordon of Earlston for his absence, five hundred merks, and banished him to Montrose. (Baillie's "Letters and Journals.") This, no doubt, is the "new trial by the Bishop of Galloway," to which Rutherford refers. See Letter LIX.
[247] See note at Letter LXIII.
[248] The Service-Book, or Liturgy, at this time imposed upon Scotland, was that of England, but with numerous alterations. The Act of Privy Council, enjoining the use of the Service-Book, is dated 20th December 1636; and it was next day proclaimed at the cross of Edinburgh: but it was not published till towards the end of May 1637. Its title is, "The Booke of Common Prayer and Administration of the Sacraments and other parts of Divine Service, for the use of the Church of Scotland. Edinburgh, 1637." This book was extremely obnoxious to the great body of the ministers and people of Scotland, both from the manner of its introduction, which was by the sole authority of the King, without the Church having been even consulted in the matter, and from the doctrines which it contained, in which it approached nearer to the Roman Missal than the English liturgy. It was drawn up by James Wedderburn, Bishop of Dunblane, and John Maxwell, Bishop of Ross, with the assistance of Sydserff, Bishop of Galloway, and Ballenden, Bishop of Aberdeen. It was revised by Archbishop Laud, and Wren, Bishop of Norwich. Kirkton mentions that he saw the original copy corrected by Laud's own hands, and that all his corrections approached towards Popery and the Roman Missal. (Kirkton's "History," p. 30.)
[249] "The Book of Canons" was, in obedience to the King's orders, drawn up by four of the Scottish bishops,—Sydserff of Galloway, Maxwell of Ross, Ballenden of Aberdeen, and Whiteford of Dunblane. It received the Royal sanction, and became law in 1635. This book, like the Service-Book which followed it, was extremely obnoxious to the people of Scotland, because it was imposed solely by Royal authority, and from the nature of the canons themselves, which prescribed a variety of ceremonial and superstitious rites in the observance of baptism and the Lord's Supper; invested bishops with uncontrollable power; inculcated the doctrine of the King's supremacy in matters ecclesiastical as well as civil,—affirming that no meeting of General Assembly could be held unless called by the King's authority; with other unscriptural innovations.
[250] Jer. li. 35.
[251] Acted for me; as Ps. cix. 21.
[252] The ministers, after their return to this country, were settled in various parishes; Messrs. Blair at Ayr, Livingstone at Stranraer, M'Clelland at Kirkcudbright, and Hamilton at Dumfries. They were zealous promoters of all the measures by which the triumph of the Presbyterian Church in Scotland was ultimately secured; and all of them were members of the celebrated Assembly held at Glasgow in 1638. Speaking of their return, Row of Ceres says: "Neither the prelates and conformists, nor they themselves, knew that within a year the Lord would not only root out the prelates in Scotland, and, after that, out of England and Ireland, but make some of them, especially Messrs. Blair, Livingstone, and M'Clelland, to be very instrumental in the work of reformation" ("Life of Robert Blair," Wodrow Society).
[253] Boys, like David, keeping the sheep or cattle.
[254] Before we come to heaven, the very way (gate) to heaven is pleasant.
[255] Rutherford appears sometimes to have entertained the idea of removing abroad, should he succeed in obtaining his liberty. In a preceding letter to Stuart, he names New England; and some of his friends thought that he might be honourably and usefully employed abroad. Robert Baillie, in a letter to Mr. William Spang, minister at Campvere, dated January 29, 1637, says: "Alwayes I take the man [Rutherford] to be among the most learned and best ingynes of our nation. I think he were verie able for some profession in your colledges of Utrecht, Groningen, or Rotterdam; for our King's dominions, there is no appearance he will ever gett living into them. If you could quietly procure him a calling, I think it were a good service to God to relieve one of his troubled ministers; a good to the place he came to, for he is both godlie and learned; yea, I think by time he might be ane ornament to our natione" (Bailie's "Letters and Journals," vol. i. p. 9).
[256] Letter CIV. might suggest "do not" to be the right word.
[257] Guide them past.
[258] Lord Boyd. See Letter LXXVIII.
[259] When even the slight afternoon meal and the cup handed to one at the door is so sweet.
[260] "Joist" was in some old editions.
[261] Not used; cast off.
[262] A thrust back. In a sermon at Anwoth, 1630, on Zech. xiii. 7, he says, "God gives a back-set and fall under temptation."
[263] Mr. Matthew Mowat, minister of Kilmarnock. See notice of him, Letter CXX.
[264] On, not "in," as in old editions.
[265] When Mr. Robert Blair and Mr. John Livingstone, who had been deposed in Ireland by the Bishop of Down, were obliged to leave that country, they came over to Irvine in 1637, to Mr. Dickson. Dickson had been advised by some respectable gentlemen not to ask them to preach, lest the bishops should thereby take occasion to remove him from his ministry. But his reply was: "I dare not be of their opinion, nor follow their counsel, so far as to discountenance these worthies, now when they are suffering for holding fast the name of Christ, and every letter of that blessed name, as not to employ them as in former times. Yea, I would think my so doing would provoke the Lord, so that I might upon another account be deposed, and not have so good a conscience" ("Life of Robert Blair").
[266] The sense may be, "My sins against light which was at work even when I was in the act of sinning."
[267] Mattereth? In other editions it is "maketh."
[268] "Noise," in old editions.
[269] Convince me that He intends to gratify my heart's desire.
[270] Carving.
[271] Not willing to be heard disputing with such a fool.
[272] The Bishops whom the King sought to thrust on Scotland.
[273] See Letter XCII.
[274] Probably Mr. Loudian. Letter LXXXVI., note.
[275] "Status quæstionis," a phrase in logical works—the way of stating a matter to be discussed.
[276] Worthless; good for nothing. It is, however, written "naughty," evil, in old editions.
[277] He has so fully paid me.
[278] Look past me.
[279] To bring under man's appointment the smallest part of Christ's truth.
[280] Till I reach the heavenly country?
[281] In old editions, "word;" but the contrast, "tree-sword" (sword of wood, instead of steel), shows the true reading.
[282] It is like the stirrup-cup.
[283] Offer made in order to bargain.
[284] Sad.
[285] To keep up my character with Him.
[286] Mr. Andrew Cant was at this time minister of Pitsligo, in Buchan, Aberdeenshire. He had been previously minister of Alford. In 1639 he was removed from Pitsligo to Newbottle, and in 1640 to the New Town of Aberdeen, where he became Professor of Theology in Marischal College. In this situation he continued till the year after the restoration of Charles II. Rutherford's "Lex Rex" having then, by the orders of the State, been publicly burnt, and the author himself summoned before Parliament to answer an accusation of high treason, Cant, indignant at such ungenerous treatment of a great and good man, condemned it in one of his sermons. For this he was accused of treason before the magistrates. Whereupon he demitted his charge, and came to dwell with his son at Liberton. In 1663 he was formally deposed by the Bishop and Synod of Aberdeen, and died not long after, aged seventy-nine. He is the author of a treatise on "The Titles of our Blessed Saviour."
[287] Helper.
[288] John Campbell, first Earl of Loudon, and his lady, Margaret Campbell, Baroness of Loudon, daughter of George Campbell, master of Loudon.
[289] An act in which we address men, not God.
[290] In some editions it is "sweet grace;" but not so in the earliest.
[291] Insist on being admitted to.
[292] Perhaps this should be wind, not "word;" alluding to Jer. iv. 12.
[293] Those who got this meat for us.
[294] In Luther's style, he playfully speaks of himself as if raised to nobility among prisoners.
[295] "Feast" is in most editions.
[296] In old editions, "totch;" and explained to be a sudden push, such a push, too, as sets the object in motion. The allusion is to 2 Sam. vi. 6.
[297] "To lie on" is for a thing to be a matter of duty or obligation, or of legal security. Christ has laid His comprisement on glory; He hath taken care that the mourners in Zion be secured in possession of glory.
[298] Far from receiving what I owe to it.
[299] Should we not read "doth?"
[300] Plausible speeches.
[301] I am not obliged to run slowly.
[302] Drowned over head and ears in His debt.
[303] The river Ayr flows close to Gaitgirth; so that, in time of flood, Lady Gaitgirth would often see an exemplification of what is alluded to,—the water loosening the tree's roots.
[304] Only just attempting.
[305] Thomas Sydserff, now Bishop of Galloway, was the chief instrument in procuring Rutherford's banishment to Aberdeen. He was minister of the College Church, Edinburgh; and afterwards successively Bishop of Brechin, Galloway, and Orkney. He early imbibed Arminian principles, and promoted the measures of Archbishop Laud, and was supposed to lean to Popery, it being generally believed that he wore under his coat a crucifix of gold. All this rendered him so unpopular, that, on appearing in the streets of Edinburgh in 1637, when great excitement existed on account of the Service-Book, he was attacked by the matrons of the city. He had equal reason to "cry to the gentlemen for help" under similar attacks in other places. At the Restoration of Charles II. he was the only surviving bishop in Scotland. He was then nominated to the see of Orkney, but survived his promotion little more than a year.
[306] Dr. Thomas Jackson, Dean of Peterborough, first held Calvinistic sentiments, but afterwards became an Arminian,—a change which recommended him to the favour and patronage of Archbishop Laud. He was a man of talent, and the author of various theological works, of which his "Commentary on the Apostles' Creed" is the most important. Rutherford's book against the Arminians, here referred to, in which he treated Jackson with little ceremony, and which was one cause of his banishment by the High Commission Court, is entitled, "Exercitationes Apologeticæ pro Divinâ Gratiâ." It was published at Amsterdam in the beginning of the year 1636, and gained the author no small reputation abroad. Baillie, in giving an account of Rutherford's trial before the High Commission Court, says: "They were animate also against him for taxing Cameron in his book; and most, for his indiscreet railing at Jackson" ("Letters and Journals").
[307] For; i.e. instead of.
[308] Come before.
[309] The exact historical truth of these two martyrdoms is attested beyond denial by the full record, entered only a few years after the event, in the Minutes of the Kirk-Session of Penningham, with which the martyrs were connected.
[310] To be attended to at a leisure moment.
[311] Is left there unreaped; Ps. cxxix. 8.
[312] Pack up for Christ the desires which I used to send out to the worthless things of earth.
[313] Untamed, unruly.
[314] In which there is nothing. Other editions read "naughty," i.e. evil.
[315] A proverb for being changeable, or for judging by imperfect evidence.
[316] Their poverty is well-deserved who.
[317] "May" God send me?
[318] No doubt He hath—q.d. I trust none denies.
[319] Does not permit you to give the child that love which belongs to Himself.
[320] "What his Lordship's answer was, we are not informed; but Rutherford did not publish any book at that time, or for some years afterwards, though it is not improbable that, while under confinement, he devoted himself much to theological study" (Murray's "Life of Rutherford").
[321] Grow into a multitude.
[322] To show a wish to get at more than he can accomplish.
[323] Lady Marischall, whose maiden name was Margaret Erskine, being the eldest daughter of John Erskine, seventh Earl of Mar, by Lady Margaret Stewart, daughter to Esme, Duke of Lennox, was the wife of William, sixth Earl of Marischall. In 1635 she became a widow, his Lordship having died on the 28th of October that year, aged about fifty. She had to him seven children, four sons and three daughters (Douglas' "Peerage").
Lady Marischall's son, whose kindness also Rutherford gratefully records, was William, who succeeded his father. He was a devoted adherent of Charles II.; and entering with zeal into the engagement in 1648 for the King's liberation, commanded a regiment of horse at the battle of Preston, where the Scottish army was routed by the English. When he and others of the King's friends, who had assembled at Alyth in 1650 for the support of the royal cause, were surprised by a large body of English horse, the Earl and some of his friends were sent prisoners to the Tower of London by sea, where he was kept for a long time. He died in 1670, at his house of Inverringie.
[324] The Aberdeen Doctors.
[325] The Earl of Loudon and his lady.
[326] The afflictions wherewith you have been visited, and your feelings.
[327] Like a ship running before the wind.
[328] "Status quæstionis"—a theological phrase for the way of stating a matter under discussion.
[329] Ward-house seems the true reading, though "warhouse" is in the old editions.
[330] Christ's love in the soul would fain cause it to desire harvest.
[331] Not be heard lifting up His voice in that court of the Law.
[332] Suppose for once that I were guilty, I dare not pass Christ by.
[333] Mislock, or turn the key so as to push the bolt past the socket into which it should have been put.
[334] Fix the way in which He is to show His love. Perhaps we should read "set" for "get."
[335] Rushes off again toward the road.
[336] One of the rivers which you could not avoid crossing.
[337] James Melville of Hallhill, who succeeded his father, Sir James Melville. By a charter of the barony of Burntisland, granted to him 16th January 1638, he became Sir James Melville of Burntisland (Douglas' "Peerage," vol. ii. p. 112).
[338] "Ere I could be induced to forsake what concerns His honour, I must be made to suffer something far more and worse than death."
[339] Thus.
[340] See Letter CLXI. The Service-Book, which has no author's name.
[341] High Churchmen.
[342] That is, If you, in a moment of weakness, have made a rash promise that gives Christ the go-by.
[343] In having this persuasion.
[344] It is of little consequence what hundreds like me feel; yet, at the same time, I can say that faith is not drowned in me.
[345] Dunces.
[346] Wiseacres.
[347] Constrained; perhaps Luke xii. 50 was in his thoughts.
[348] Jerem. xv. 18.
[349] This was Mr. John Brown who became minister of Wamphray.
[350] Lady Jane, second daughter of Lady Marischal, who was married to Lord Pitsligo. See note to Letter CCVI.
[351] Aberdeen is affixed to this letter; and if written from Aberdeen it must have been in 1637. Hence the letter is inserted here. At the same time, the reference to events points to some time about 1633. It is possible that "Aberdeen" is a mistake for Anwoth.
[352] The Parliament held at Edinburgh in June 1633.
[353] Mr. Thomas Hog, minister of the Gospel at Dysart, in his own name, and in the name of other ministers, before the sitting down of the Parliament, presented a paper, entitled, "Grievances and Petitions concerning the Disordered Estate of the Reformed Kirk within this realm of Scotland," to Sir John Hay, Clerk Register, to be laid before the Parliament.
[354] The reference here is to two Acts passed by the Parliament in June 1633, the one ratifying all Acts made before in favour of the church, and consequently ratifying the Acts of Perth, and other Acts made for settling and advancing the estate of bishops; the other, asserting the King's prerogative of enjoining churchmen to wear whatever apparel he chose.
[355] This was the number of members of Parliament who voted against the above Acts.
[356] "The King's taking pen and paper in hand in the time of the voting, was a sufficient ground of apprehending fear" (Scot's "Apologetical Narration").
[357] Against the grain.
[358] No one is warranted, in God's market, to buy such a thing as a trial; we must not bring trials on ourselves.
[359] Probably, Robert Blair.
[360] Property.
[361] The rebound of a ball. Ye do well to recall your thoughts ere they have gone too far.
[362] A bond "registered" means kept on record, so that it cannot be taken out.
[363] Notwithstanding.
[364] Merely for the purpose of trying the soul, Christ goes away elsewhere.
[365] The dregs.
[366] This probably means France, as Mr. Blair at this time resolved to go to that country as chaplain in Colonel Hepburn's regiment. He embarked at Leith, but seeing the excessive wickedness of some of the men, abandoned the enterprise, and returned to Edinburgh (Row's "Continuation of Blair's Life," pp. 151-153).
[367] In his "Christ Dying and Drawing," p. 534 (1727), he uses the same figurative language: "Compelled to arrive with a second wind, as a crossed seaman—who should have had the west wind, but finds the east wind is blowing, and so must just make the best of this second wind." You cannot get the favour of your mother, the church, which would have been a first wind to you, according to your desire; therefore, sail with this other wind, to wit, this call in Providence to visit foreign lands.
[368] The use I make of your letter is, it humbles me that I am not so tender as you, and "thin-skinned," i.e. easily made to feel.
[369] Be forced along; "drive," as a neuter verb.
[370] He was banished to the north of the Firth of Forth.
[371] Arising from zeal.
[372] Would reckon.
[373] The Earl of Argyle.
[374] This is probably an allusion to a threat of the Archbishop of Glasgow, to prosecute Dickson for employing Blair, Livingstone, and Cunningham, after they had been silenced and ejected by the Irish prelates.
[375] Admitted bankrupt; and in the next sentence, "dyvour-book" is the bankrupt-roll.
[376] Entrusted fully.
[377] Set aside.
[378] Our head is high enough above the waters to let us breathe.
[379] As for that which.
[380] It is "hands" in old editions.
[381] Alluding to Matt. xxi. 44.
[382] Perhaps referring to Job xv. 26, though some have referred to a game wherein "Hard-heads," a small Scotch coin, was used. In his "Christ Dying and Drawing," p. 178, he writes, "Is it wisdom to knock hard-heads with God?" So in Sermon on Zech. xiii. 7, 8.
[383] Manner of dealing with sin.
[384] Any wound.
[385] See the first paragraph in this letter.
[386] Perhaps we should read: "though it ill becometh me."
[387] Some editions read nothingness.
[388] Perhaps specially referring to the wood adjoining Bushy Bield, the spot still called "Rutherford's Walk."
[389] Gordon of Knockbrex.
[390] This seems to have been the letter referred to by Mrs. Veitch, wife of Mr. William Veitch, minister of Dumfries, when she says: "One day, having been at prayer, and coming into the room, where one was reading a letter of Mr. Rutherford's (then only in MS.), directed to one John Gordon of Rusco, giving an account how far one might go, and yet prove a hypocrite and miss heaven, it occasioned great exercise to me" ("Memoir of the Life of Mrs. William Veitch," p. 1).
[391] As in Letter CXIX., "Your heart wholly there."
[392] We have already seen (note to Letter CXVI.) that John, Earl of Loudon, was one of the Scottish nobles who most zealously espoused the cause of the Second Reformation. In all the measures of the Covenanters for promoting the cause of the Covenant, he took a leading part; and from his high character, as well as his distinguished talents, his party reposed in him with the utmost confidence. Wodrow describes him as "a nobleman of excellent endowments, great learning, singular wisdom and conduct, bewitching eloquence, joined with remarkable resolution and courage."
[393] Not to get even enough of hunger for Christ.
[394] The contributor who furnishes this letter to the "Christian Instructor" says: "The paper is small and dingy, and the mode of folding is not exactly in modern style. But the wax and the impression on it are entire."
[395] It requires skill.
[396] Alluding to 2 Thess. ii. 8. "Ἄνομος," that Lawless one.
[397] Stand for.
[398] The tree.
[399] Always.
[400] Will not have got from us all He claims.
[401] Kilmalcolm is a rural parish in Renfrewshire, and one of the most sequestered. It was once a favoured vineyard. Shortly after the Reformation, Knox dispensed the communion there when on a visit to Lord Glencairn, who resided within its bounds. In the days of the Covenant, Porterfield of Duchal, another heritor, exposed himself to much loss in maintaining the cause of truth. And, as is evident from Rutherford's letter, the number of those who feared the Lord, and thought upon His name, must have been considerable. There is nothing in history about them. "Their life was hid," but their names are in "the Lamb's Book of Life."
[402] Halting of any kind.
[403] To anticipate Satan by jealously searching into it yourselves.
[404] Some read "ridges," q.d., their acres of land.
[405] My being transferred to another part of the land.
[406] About this time Rutherford (who, it will be observed from the place whence this letter is dated, was now relieved from confinement at Aberdeen) had received two separate calls, one from Edinburgh, to become one of the city ministers, and the other from St. Andrews, to the theological chair in that University. These competing calls were to come before the Assembly.
[407] John, second Viscount Kenmure who died in 1639.
[408] The brightness of glowing heat.
[409] An opposing party to him.
[410] When the National Covenant had been solemnly renewed throughout almost the whole of Scotland, every means was used to prevent the Presbyterians in Ireland from entering into it. To accomplish this, an oath was imposed in May 1639, known by the name of the Black Oath, from the calamities which it occasioned. The oath is as follows:—"I, ——, do faithfully swear, profess, and promise, that I will honour and obey my sovereign Lord, King Charles, and will bear faith and true allegiance unto him, and defend and maintain his royal power and authority; and that I will not bear arms, or do any rebellious or hostile act against his Majesty, King Charles, or protest against any his royal commands, but submit myself in all due obedience thereunto; and that I will not enter into any covenant, oath, or band of mutual defence and assistance against any person whatsoever by force, without his Majesty's sovereign and legal authority. And I do renounce and abjure all covenants, oaths, and bands whatsoever, contrary to what I have herein sworn, professed, and promised. So help me God, in Jesus Christ." All Scottish residents in Ulster, above the age of sixteen, were required to take this oath; and it was imposed equally on women and on men. Great numbers refusing to take it, the highest penalties of the law, short of death, were inflicted on them, and that, too, under circumstances of great cruelty. Such was the condition of the Presbyterians in Ireland at the date of this letter, which was written to comfort them under persecution, and to encourage their stedfastness (Reid's "History of the Presbyterian Church in Ireland").
[411] Wentworth, Earl of Stafford, was at this time Deputy or Lord Lieutenant of Ireland. Previous to his appointment to that office, which was in 1632, the Scottish settlers in Ireland were not troubled on account of their nonconformity. After the Black Oath was imposed in this year, he declared that he would prosecute "to the blood" all who refused to take it, and drive them "root and branch" out of the kingdom. His violent and unconstitutional proceedings at length issued in his being arraigned for high treason before the English Parliament, and beheaded on Tower Hill, May 12, 1641, in the forty-ninth year of his age.
[412] See note, Letter CCLXXXVI. The decision of the Commission was, to translate him from Anwoth to the professorship at St. Andrews.
[413] From a copy among the Wodrow MSS., vol. xxix. 4to, No. 13.
[414] Savours of the sect called "Brownists."
[415] While at the same time I may add.
[416] A security of clay or earth. Often, in his sermon on Dan. vi. 26, before the House of Commons, 1644, he uses such expressions as, "Clay triumpheth over angels and hell, through the strength of Jesus" (p. 8); "Men are but pieces of breathing, laughing, and then dying, clay" (p. 41).
[417] Is it not "take?"
[418] Deputy, or Lord Lieutenant of Ireland.
[419] The Gospel, the preaching of which men are seeking to hinder.
[420] A soul that has been put out of order. The edition of 1675, and some others, has "married soul."
[421] Jesus, when He puts us to trial (Gen. xxii.).
[422] The incidental accompaniments.
[423] This is a term of logic, and refers to the fourth kind of categorical proposition, in which some particular point is proved in the negative.
[424] Ps. xcvii. 11.
[425] Favour.
[426] Read "envy not," that is, fret not at His love, which is fully awake to what it is doing.
[427] Dickson's eldest son, who became Clerk to the Exchequer of Scotland.
[428] When we summon Him into our court to explain.
[429] Zech. vi. 1.
[430] Hon. Sir Henry Montgomery of Giffen, her Ladyship's second husband, died about this time. See Letter III.
[431] The Brownists were a sect which owed their origin to Robert Brown, who studied at Cambridge. He maintained that every single congregation ought to have the complete power of jurisdiction within itself. In the year 1581 he organized a sect according to those principles. Yet afterwards he returned to the Church of England, and was presented to a living in Northamptonshire, of which he received the emoluments without discharging the duties. The sect he formed remained; but in process of time the name of Brownists was merged in that of Congregationalists or Independents.
[432] The treatise to which Rutherford here refers is, no doubt, his work entitled, "A Peaceable and Temperate Plea for Paul's Presbytery in Scotland, or a Modest Dispute of the Government of the Church of Scotland, wherein our Discipline is demonstrated to be the true Apostolic way of Divine Truth, and the arguments on the contrary are friendly dissolved, the grounds of separation, and the independency of particular congregations, in defence of Ecclesiastical Presbyteries, Synods, and Assemblies, are examined and tried." It was printed at London in 1642. "This," says Murray, "is one of the most temperate, judicious, and best written works he ever gave to the world. It corresponds in every respect with the promise which its title holds out; with this exception, that it is much more learned, dispassionate, and conclusive than the promise implies. It must have had a very considerable effect on public sentiment, and have served to pave the way for that introduction of the Presbyterian system into England which soon took place."
[433] See notice on this lady prefixed to a subsequent Letter.
[434] Must even here be in possession of a life far superior to the things that at present attract us. "Huge" may mean "vast as to number" (Isa. xlviii. 19), and also, great in other respects.
[435] If we are making this living above the world sure.
[436] On the 18th of August 1643, the General Assembly appointed a committee to proceed to London, to consult, treat, and conclude with the Assembly of Divines then sitting at Westminster, in all matters which might further the union of the churches of Scotland and England in one form of Church Government, one Confession of Faith, one Catechism, and one Directory for the worship of God. Of this committee Rutherford was one. The others were—Mr. Alexander Henderson, Mr. Robert Douglas, Mr. Robert Baillie, and Mr. George Gillespie, ministers; John Earl of Cassillis, John Lord Maitland, and Sir Archibald Johnston of Warriston, elders.
[437] A push; but probably we should read "shout."
[438] The Assembly of Divines at Westminster.
[439] The Independents are well known. Their real founder is considered to have been one Mr. John Robinson, who became a Brownist and was admitted pastor of the English church at Leyden. When he died, many of his congregation went from Leyden into New England, whither they carried his opinions, which spread widely there, and then by letters and other means were conveyed back into Old England.
[440] The Anabaptists of England at that time are not to be confounded with the fanatics of the same name who appeared in Germany in 1521, soon after the dawn of the Reformation. The peculiar opinions of English Anabaptists were, that baptism ought to be administered only to adults, and that the mode of it ought to be by immersion, or dipping. They were divided into General and Particular, the former holding Arminian views of Christian doctrine, while the latter were strictly Calvinistic.
[441] The Antinomians professed to hold doctrinal sentiments rigidly Calvinistic; but they deduced from them conclusions deeply injurious to the interests of religion and morality.
[442] Of the Seekers or Expecters, Pagitt has given the following account:—"They deny that there is any true church, or any true minister, or any ordinances: some of them affirm the church to be in the wilderness, and they are asking for it there; others say that it is in the smoke of the temple, and that they are groping for it there" ("Heresiography," p. 141).
[443] Thomas Edwards, in his "Gangræna," enumerates sixteen sorts of sectaries of that time. 1. Independents; 2. Brownists; 3. Chiliasts, or Millennaries; 4. Antinomians; 5. Anabaptists; 6. Manifestarians, or Arminians; 7. Libertines; 8. Familists; 9. Enthusiasts; 10. Seekers and Waiters; 11. Perfectists; 12. Socinians; 13. Arians; 14. Antitrinitarians; 15. Antiscripturists; 16. Sceptics and Questionists, who question everything in matters of religion. In these different sects there were many subdivisions.
[444] In the contest between Charles I. and his English Parliament, Charles was induced to make proposals of a treaty to the Parliament. Uxbridge was fixed on as the place for conducting the treaty; and commissioners from the King, the Parliament, and Scotland, were appointed. But they found it impracticable to come to any agreement. He alludes to this in his sermon before the House of Lords.
[445] Thomas Goodwin, a distinguished Puritan divine, and latterly pastor of a church in London, styled by Anthony Wood "one of the Atlasses and patriarchs of Independency." He was in high favour with Cromwell. He was born at Rolesby, in Norfolk, in 1600, and died in 1679. His works extended to five volumes folio, and are invaluable. In his exposition of the first and part of the second chapter of the Epistle to the Ephesians, there is an admirable defence of Calvinism.
[446] Jeremiah Burroughs, another eminent Puritan divine, was also a minister in London. He was born in 1599, and died in 1646. He is the author of numerous theological works, which, if not important, are useful. It is said that the divisions of the times broke his heart.
[447] The sect of the Familists or Family of Love, have been associated with one David George of Delft, who, in 1544, fled out of Holland to Basle, giving it out that he was banished from the Low Countries, and changed his name, calling himself John of Brugg. He affirmed that he was the true David whom God had promised to send to restore again the kingdom of Israel, and wrote various books in support of his pretensions. He died on the 16th of September 1556. After him rose up one Henry Nicholas, born in Amsterdam, who maintained the same doctrine, but applied it to himself and not to David George. (See Works of Greenham, p. 219, H. N.) One Christopher Vivet, a joiner dwelling in Southwark, who had been in Queen Mary's days an Arian, translated out of Dutch into English several of the books of Henry Nicholas, among which was his "Evangelium Regni." The claims of Nicholas were those of a fanatic, and his system was a lie. (Pagitt's "Heresiography," pp. 81-91.)
[448] The "Separatists" were a kind of Anabaptists, so called because they pretended to be separate from the rest of the world. They condemned fine clothes. To them that laughed they would cry, "Woe be to you that laugh, for hereafter ye shall mourn." They did look sadly, and fetched deep sighs; they avoided marriage meetings, feasts, music; and condemned the bearing of arms and Covenants. (Pagitt's "Heresiography," p. 30.)
[449] Strange.
[450] In the end of the year 1643, the Scottish army raised by the Convention of Estates for the assistance of the English Parliament marched into England, and, having joined the Parliamentary forces, blockaded Newcastle, as Rutherford here describes.
[451] Afterwards Earl of Crawford. See notice of, Letter CCXXXI.
[452] He had lost two children before going to London, and the above is in reference to the death of other two after he came thither.
[453] "Ease" in older editions.
[454] Q.d., You need this advice, as too often even believers make haste.
[455] The allusion is to Jer. vi. 29, and in that passage "daylight" is a variation from our common version. Could Rutherford have been reading Jeremiah in the Septuagint Greek version? There the word is φυσητὴρ, "blowpipe," or "bellows;" but we might suppose that his eye mistook the word for φωστὴρφωστὴρ, "lightgiver," "window-light." The Scotch phrase, "to burn daylight," means to waste time and opportunity.
[456] Passage.
[457] Diet, used for fixed time.
[458] None shall be longer missed than just till the time when ye shall see them again.
[459] Will require all your power, and that of angels too, to unfold.
[460] In a sermon preached at Kircudbright, in 1634, on Heb. xii. 1-3, he says, "This condemns those who will not run one foot in the race except the gold be in their hand."
[461] Perhaps Mr. James Guthrie, minister of Stirling; afterwards beheaded in 1661, at the Cross of Edinburgh, and his head fixed on the Nether Bow.
[462] "To put one to it," is a phrase equivalent to, "Cause him to be at a loss how to act."
[463] Gillespie was lying on his deathbed when this letter was written to him by Rutherford, who had heard of the dangerous illness of his friend. He died on the 17th of December following.
[464] Your believing now is your last believing; closing the whole course.
[465] See Letter CCCXVIII.
[466] In this matter Gillespie complied with Rutherford's advice, having left behind him a testimony against both Malignants and Sectaries, subscribed by his own hand, on the 15th of December, only two days before he died.
[467] As an accurate facsimile of this letter from the original, among the papers of the Town Council of Edinburgh, is inserted here, it has been thought proper, in this instance, to retain Rutherford's orthography.
[468] Din, noise. The superfluous "e," at the end of several of these words, may possibly have been a dash in the writing. "Dine," for "din"; "whoe," for "who"; "humblee," for "humble." Compare "honorable," on the address of the letter with the same word in the commencement. (A kind friend, reading this letter carefully over, maintains that "dine," or "din," is not the word in the autograph, but that it is "drane," which would mean that he did not wish to be a drain on the time of the Assembly, who had greater business to attend to than this personal affair of his. But, so far as we are aware, that phrase, "to be a drain," never occurs elsewhere in Rutherford's writings. What if the writer, in the agitation of the moment, allowed his pen to write "drane," though he meant it to be "dine"?)
[469] From French, "habile," in which we see the etymology of "able."
[470] Rutherford was married a second time on 24th March 1649, about five months previous to the date of this Letter, to Jean M'Math.
[471] Mr. David Forret, or Forrest, was minister of Kilconquhar. He had formerly been minister of Deninno, where he appears in 1639. He was translated thence to Forgan in 1640; and to Kilconquhar, May 27, 1646. He refused to conform to Prelacy in 1662, but was not ejected, and died February 26, 1672.
[472] Free from malignants. See note, Letter CCCXXX.
[473] The Independents.
[474] The Cavaliers.
[475] The battle was fought between Cromwell and the Scots, and the latter were completely defeated, with great loss. It was fought on the 3rd September 1650.
[476] After the battle of Dunbar, it was proposed that the restraints by which such as had, by various Acts of Parliament, been excluded from places of power and trust in the army and state, on account of their Malignancy, or opposition to the Covenant and liberties of the nation, should be removed. This was at first refused; but after the defeat at Hamilton, the Commission agreed to certain resolutions, for admitting into places of power and trust in the Army and State such as had been excluded by the Acts of Parliament referred to. These were called "Public Resolutions," and they became a source of much dissension in the church. At last they were formally approved of by the General Assembly held in July 1651, at St. Andrews, and adjourned to Dundee. At the last sederunt at St. Andrews, Rutherford, who was strongly opposed to the Resolutions, gave in a protestation against the lawfulness of that Assembly. It was subscribed by twenty-one besides himself. Hence those opposed to the Public Resolutions were called "Protesters," and those friendly to them, "Resolutioners."
[477] Once for all; completely.
[478] Supposing that this controversy remains undecided.
[479] The Hebrew of Isa. lxiii. 1 is alluded to (צֹעֶה): "marching on in the greatness of His strength." Rutherford, in the latter part of his life, studied Isaiah very closely. See Sketch of his Life.
[480] England and Ireland.
[481] The blow, Zachary Boyd ("Last Battle") speaks of "the dint of God's judgment-stroke."
[482] On the 1st of December 1650, being Sabbath, the west country forces of the Covenanters were scattered at Hamilton by a party of English, under the conduct of Lambert. Several of them were killed, and Colonel Ker was wounded and taken. (Lamont's "Diary," p. 24.)
[483] The Holy Sepulchre at Jerusalem.
[484] Isa. xxii. 25 is alluded to, where the Hebrew word means either "broken," or cut down. See note, p. 655.
[485] Rutherford here refers to a call which he had received (on the death of De Maets, or Dematius) to fill the Chair of Divinity in the University of Utrecht, to which he was elected without being consulted. He, however, declined to accept the invitation. The call was conveyed to him first verbally, by his brother James, then an officer in a regiment lying at Grave in Brabant; and next formally in writing.
[486] Wodrow MSS. vol. xlv. 8vo, No. 13. "This letter," says Wodrow, "is taken from a copy; but is certainly Mr. Rutherford's to Lady Ralston of that ilk, which I have from her grandchild, and, as far as I can see, is not printed."
[487] Too?
[488] Come to know how much we are changed.
[489] Rutherford alludes to the opposition made by the Protesters to the Public Resolutions.
[490] Nevertheless.
[491] From a copy among the Wodrow MSS. vol. xlv. 8vo, No. 14. "I had it," says Wodrow, "from the Laird of Ralston. It's a double, only written on the same sheet with the former to Lady Ralston, perhaps about the same time."
[492] Enjoy?
[493] Marion M'Naught, her mother, died 1643.
[494] The differences on account of the Public Resolutions. Letter CCCXXIX., note.
[495] The Government of Cromwell.
[496] Refers probably to J. M'Lellan, who had come from Ireland, and been admitted minister in Kirkcudbright in 1638, where he continued to live and labour till his death in 1650. He was a man early acquainted with God and His ways, a most upright and zealous Protestant, and one who knew not what it was to be afraid in the cause of God. Livingstone says that he was thought by many to have had somewhat of the spirit of prophecy; he foretold many sad events that would come on England. A little before his death he composed the following epitaph on himself:—
"Come, stingless death, have o'er; lo! here's my pass,
In blood character'd, by His hand who was,
And is, and shall be. Jordan, cut thy stream,
Make channels dry; I bear my Father's name
Stamped on my brow. I'm ravished with my crown;
I shine so bright, down with all glory, down,
That world can give. I see the peerless Port (Rev. xxi. 21),
The Golden Street, the blessed soul's Resort,
The Tree of Life. Floods gushing from the Throne,
Call me to joys. Begone, short woes begone;
I lived to die, but now I die to live;
I do enjoy more than I did believe.
The Promise me into Possession sends
Faith in fruition, hope in having ends."
—Livingstone's "Characteristics," and Nicholson's "Galloway," vol. ii.
[497] From the original, among the Wodrow MSS. vol. xxix. 4to, No. 66. This letter is addressed on the back, "For his Reverend and dear Brother, Mr. Thomas Wylie, Minister of the Gospel at Kirkcudbright, and Moderator of the Presbytery there."
[498] From a copy among the Wodrow MSS. vol. lix. folio, No. 5. There is probably an error as to the date of this letter. From an allusion in it to a vacancy in one of the professorships of St. Mary's or the New College of St. Andrews, explained in the following note, it appears to have been written in or subsequent to the year 1657.
[499] Rutherford was now Principal of St. Mary's or the New College of St. Andrews, a situation to which he was elevated about the close of the year 1647; and a vacancy having occurred in the Professorship of Ecclesiastical History, by the translation of Mr. James Wood to be Principal of St. Salvator's or the Old College of St. Andrews, in 1657, Rutherford was very desirous of seeing that situation filled by a suitable person.
[500] Dr. Alexander Colville, who had been Professor of Divinity in the Protestant University of Sedan, was inducted one of the masters in the New College of St. Andrews in 1642. He conformed to Prelacy in 1662; became Principal of that College upon Rutherford's death; and died in 1666.
[501] Afterwards Archbishop of St. Andrews.
[502] Rutherford was strenuous in his exertions to secure the appointment of Mr. Rait, but without success. His colleague, Dr. Colville, succeeded in obtaining the appointment of Sharp to the vacant office, into which he was inducted on the 22nd of February 1661, about a month before Rutherford's death. Mr. Rait afterwards became minister of Dundee.
[503] This seems to refer to Nisbet, formerly a separate parish, but now annexed to Crailing, in the Presbytery of Jedburgh, and shire of Roxburgh. It is within two miles of the parish of Oxnam; and some thirty years ago a house there used to be pointed out, by an old villager, as that in which, according to tradition, Rutherford was born.
[504] It shall do nothing but free you from evil.
[505] Mr. James Simpson was minister of Airth. He subscribed the protestation which Rutherford gave in against the lawfulness of the Assembly held at St. Andrews in July 1651; for which he was deposed from the ministry by the adjourned meeting at Dundee. After the Restoration he was accused in Parliament, by the King's advocate, of seditious practices, and banished by Parliament, without being heard. He removed to Holland, where he died. Simpson at this time had been sent up to London by the Protesters, to represent their cause to Cromwell and the ministers of the city, in opposition to the notorious James Sharp, afterwards Archbishop of St. Andrews, who had been sent up by the Resolutioners.
[506] This seems to mean, the place assigned to the respective offices of elder and deacon.
[507] Perhaps, "I desire to pray for."
[508] Pass over.
[509] Reading the Letters chronologically, we are now within two years of his death, but Lady Kenmure survived many years.
[510] How interesting is this notice of Revival, prefacing and preparing the church for the days of sore trial that soon burst over Scotland!
[511] From the original among the Wodrow MSS. vol. xxix. 4to, No. 88. The letter is addressed on the back, "For the very Reverend and honoured of the Lord, the Moderator and Remanent Brethren of the Presbytery of Kirkcudbright." That Presbytery particularly distinguished itself by its earnest endeavours to restore harmony between the Resolutioners and Protesters; to which they were stirred up chiefly by Mr. Thomas Wylie. But their laudable efforts, though partially successful in allaying animosity, failed to heal the breach. On this subject, Mr. George Hutchison, in a letter to Mr. Thomas Wylie, dated March 12, 1660, says: "That little essay towards union hath been followed with the blessing of much less animosity than was wont to be before, in actings and walkings one with another; though, as yet, it is to be regretted that little can be got done for healing particular ruptures of parishes and presbyteries, even upon seeming equal overtures; and, it fears me, some elsewhere are more stiff than needful in such an exigent. But I apprehend that either our trials or God's appearing, among others, may press the necessity of union more upon us" (Wodrow's MSS. vol. xxix.).
[512] Solicit.
[513] At St. Andrews.
[514] From the original among the Wodrow MSS. vol. xxvii. fol. No. 42.
[515] Determined finally.
[516] Murray, and the other Protesters in the Synod of Perth, acted upon a similar principle. As an instance of this, we may adduce the following extracts from a paper entitled, "The desires of the brethren of the Protesting judgment in the Synod of Perth under-subscribing, unto the Moderator and remanent members of the Synod." They desire, "1st, That the Synod will declare and enact, that none of the Acts made by the two controverted Assemblies at St. Andrews, Dundee, and at Edinburgh, in the years 1651 and 1652, appointing censure upon such as will not acknowledge the constitution of these Assemblies, and will not submit unto the Acts thereof, shall hereafter be of force within the bounds of this Synod.... 3. That the Synod will declare and enact, that notwithstanding of the supposed censures inflicted upon Mr. James Guthrie, minister at Stirling, and Mr. James Simpson, minister at Airth, by the pretended Assembly at St. Andrews and Dundee, and of the approbation or intimation thereof by the Synod, that the said Mr. James Guthrie and Mr. James Simpson are lawful standing ministers of the Gospel in the respective charges of Stirling and Airth, and capable to sit and vote in the Synod and in their own Presbytery, and of every other ministerial privilege and employment" (Wodrow's MSS. vol. xxvii.).
[517] A minister who is mentioned again in Letter CCCLXV.
[518] A proverb: "They need a long spoon who sup with the devil."
[519] That is, the ministers mentioned in the note prefixed to the preceding letter, who were arrested and imprisoned by the Committee of Estates.
[520] See notice of Colonel Gilbert Ker, p. 649.
[521] See note prefixed to Letter CCCLVII., p. 692.
[522] A fortnight before this was written, viz. on 8th July 1660, the King had committed the Marquis to the Tower, on an unfounded charge of treason. Rutherford did not live to see the issue.
[523] "His heavenly King, whom he has faithfully owned, as well as in private conscientiously served, will on that account all the more stand by him, in the question of his earthly King being reconciled to him." The hopes of his friends, however, were not realized; for next year (on 27th May 1661) he was beheaded at Edinburgh.
[524] Proverbs iii. 2.
[525] Such, as is well known, was the fate of Mr. James Guthrie, a few months after this was written. He was hanged at the cross of Edinburgh on the 1st of June 1661, and his head thereafter cut off and fixed on the Nether Bow.
[526] Rutherford died on the 20th of March 1661, shortly after this letter was written.
[527] When you yourselves have got safe within.
[528] From the original among the Wodrow MSS. vol. xxvii. fol. No. 18.
[529] The minister to whom Letter CCCLXIII. is addressed.
[530] Mr. John Crookshanks (as Wodrow spells the name), minister of Redgorton, in the Presbytery of Perth. He afterwards followed those who fought at Pentland Hills, in 1665, and was killed in the battle.
[531] Is not this the very spirit of 2 Pet. i. 13, 14, "Yea, I think it meet to stir you up, by putting you in remembrance; knowing that shortly I must put off this my tabernacle"?
[532] Apothecary in Edinburgh. See Livingstone's "Charact."
[533] In a sermon at Kirkcudbright on Rev. xix. 11, he introduces the courtiers saying to Daniel, "What need ye make all the fields ado with your prayers?"