Chapter XXXVI: Letter CXII: Her husband, to whom Rutherford expresses his obligations (14)

Madam, I have been holding out to some others (oh, if I could to myself!) some more of this, to read and study God well, and make the serious thoughts of a Godhead, and a Godhead in Christ, the work, and the only work, all the day. Oh, we are little with God! and do all without God! We sleep and wake without Him; we eat, we speak, we journey, we go about worldly business and our calling without God! and, considering what deadness is upon the hearts of many, it were good that some did not pray without God, and preach and praise, and read and confer of God without God! It is universally complained of, that there is a strange deadness upon the land, and on the hearts of His people. Oh, if we could help it! But He that watereth every moment His garden of red wine must help it. I believe that He will burn the briers and the thorns that come against Him.

I desire to remember your Ladyship to God; but little can I do that way. His everlasting goodness will be with you.

Yours, in the Lord Jesus,

S. R.

ST. ANDREWS, _July 24_.

CCCVI.--_To_ MR. THOMAS WYLIE, _Minister of Borgue_.

[MR. THOMAS WYLIE was minister of Borgue, a parish in the
stewartry of Kirkcudbright, in which are to be seen, close to the
sea-shore, the remains of what is supposed to have been one of
the old Culdee churches, _Kirk Andrews_. He was afterwards
translated to Mauchline, a parish in Ayrshire; but he remained
there only a short time, having soon after his translation to it
accepted a call to Kirkcudbright. But he was not allowed long to
prosecute his useful labours in that place. Shortly after the
restoration of Charles II., his fidelity to his Presbyterian
principles rendering him obnoxious to the Government, he was, by
a particular act of Privy Council, ejected from his charge, and
banished to the north of Tay, with his family. In 1670 he went
over to Ireland (where some of his relatives appear to have
resided), and officiated in a congregation at Coleraine for
nearly three years, when he returned to Scotland, and was settled
minister of Fenwick, in the Presbytery of Irvine, under the
second Indulgence. He died on July 20, 1676.]

(_SUFFICIENCY OF DIVINE GRACE--CALL TO ENGLAND TO ASSIST AT WESTMINSTER ASSEMBLY--FELT UNWORTHINESS._)

REVEREND AND DEAR BROTHER,--I neither can nor dow write to you anent the business, in respect it is my case more as yours, and ye write to me that which I should write to you. If grace pay not our debts and bond-surety for us, I see not how I shall make a reckoning for one soul, far less for multitudes; only it is God's will that we put grace to the utmost, and engage Christ for His own work. If He refuse charges to His own factors, the lost bankruptcy will redound to Him. But He must not be a loser, nor can His glory suffer. But I must entreat you for the help of your prayers, as you will do for me anything out of heaven, and possible to you. I am now called for to England; the government of the Lord's house in England and Ireland is to be handled.[436] My heart beareth me witness, and the Lord who is greater knoweth, my faith was never prouder than to be a common rough country barrowman in Anwoth; and that I could not look at the honour of being a mason to lay the foundation for many generations, and to build the waste places of Zion in another kingdom, or to have a hand or finger in that carved work in the cedar and almug trees in that new temple. I desire but to lend a shut,[437] and cry, "Grace, grace upon the building." I hope ye will help my weakness in this; and seek help to me from others as if I had named them, and intercede for the favour of my Father's seas, winds, and tides, and for the victory of strong and prevailing truth.

[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."

Grace be with you.

Yours in Christ,

S. R.

ST. ANDREWS, _20th Oct. 1643_.

CCCVII.--_To a Young Man in Anwoth_.

[This letter is from the "Christian Instructor" of January 1839,
furnished by one who was in possession of the MS. It was written
at _St. Andrews_, but both date and address are lost. It is
supposed to have been addressed to one of his former
parishioners, a young man in Anwoth, of some influence.]

(_NECESSITY OF GODLINESS IN ITS POWER._)

WORTHY SIR,--I am heartily glad that you have any mind of me, or my ministry while I was with you. I wish you the fruit of it. I trust that you strive for the power of godliness, that has been so preached in the land; for salvation cometh not to every man's door, and the way to heaven is a straiter and narrower passage than each man thinketh. And you are now in the most glassy part of your life, when it is easy to follow, and when the lusts of youth are rank and strong. And happy are you that can pass through these dangers with a good conscience. So my real advice is, that you acquaint yourself with prayer, and with searching the Scriptures of God, that He may show you that good way that bringeth rest to the soul. The ordinary faith and the country godliness will not save you. There must be more nor the righteousness of the scribes and Pharisees ere ever a man enter the kingdom of God. And I shall desire that you will take to heart the worth and price of an immortal soul, and the necessity of dying, and the fearful account of judgment at the back of death, that you may be saved.

As for my ministry among you again, I can easier desire it than see through it. The Lord of the harvest take care for you, and send you a pastor according to God's heart; and that's as rare as ever, for all our reformation.

Remember my heart's love and respect to your mother and sister. Grace be with you.

Your sometime pastor and still friend in God,

S. R.

ST. ANDREWS.

CCCVIII.--_For the Right Honourable, my Lady_ VISCOUNTESS OF KENMURE.

(_WESTMINSTER ASSEMBLY--RELIGIOUS SECTS._)

MADAM,--Grace, mercy, and peace be to you.--I am glad to hear that your Ladyship is in any tolerable health; and shall pray that the Lord may be your Strength and Rock. Sure I am, that He took you out of the womb; and you have been casten on Him from the breasts. I am confident that He will not leave you till He crown the work begun in you.

There is nothing here but divisions in the Church and Assembly;[438] for beside Brownists and Independents[439] (who, of all that differ from us, come nearest to walkers with God), there are many other sects here, of Anabaptists,[440] Libertines who are for all opinions in religion, fleshly and abominable Antinomians,[441] and Seekers,[442] who are for no church-ordinances, but expect apostles to come and reform churches; and a world of others, all against the government of presbyteries.[443] Luther observed, when he studied to reform, that two-and-thirty sundry sects arose; of all which I have named a part, except those called Seekers, who were not then arisen. He said, God should crush them, and that they should rise again: both which we see accomplished. In the Assembly, we have well near ended the government, and are upon the power of Synods, and I hope near at an end with them; and so I trust to be delivered from this prison shortly. The King hath dissolved the treaty of peace at Uxbridge, and adhereth to his sweet prelates, and would abate nothing but a little of the rigour of their courts, and a suspending of laws against the ceremonies, not a taking away of them.[444] The not prospering of our armies there in Scotland is ascribed here to the sins of the land, and particularly to the divisions and back-slidings of many from the cause, and the not executing of justice against bloody malignants.

[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.

My wife here, under the physicians, remembereth her service to your Ladyship. So recommending you to the rich grace of Christ, I rest, your Ladyship's, at all obedience in Christ,

S. R.

LONDON, _March 4, 1644_.

CCCIX.--_For the Right Honourable, my_ LADY BOYD.

(_PROCEEDINGS OF THE WESTMINSTER ASSEMBLY._)

MADAM,--Grace, mercy, and peace be to you.--I received your letter on May 19th.

We are here debating, with much contention of disputes, for the just measures of the Lord's temple. It pleaseth God, that sometimes enemies hinder the building of the Lord's house; but now friends, even gracious men (so I conceive of them), do not a little hinder the work. Thomas Goodwin,[445] Jeremiah Burroughs,[446] and some others, four or five, who are for the Independent way, stand in our way, and are mighty opposites to presbyterial government. We have carried through some propositions for the Scripture right of presbytery, especially in the church of Jerusalem (Acts ii. iv. v. vi. and xv.), and the church of Ephesus, and are going on upon other grounds of truth; and by the way have proven, that ordination of pastors belongeth not to a single congregation, but to a college of presbyters, whose it is to lay hands upon Timothy and others (1 Tim. iv. 14, v. 17; Acts xiii. 1, 2, 3, vi. 5, 6). We are to prove that one single congregation hath not power to excommunicate, which is opposed not only by Independent men, but by many others. The truth is, we have at times grieved spirits with the work; and for my part, I often despair of the reformation of this land, which saw never anything but the high places of their fathers, and the remnants of Babylon's pollutions; and except that, "not by might, nor by power, but by the Spirit of the Lord," I should think God hath not yet thought it time for England's deliverance. For the truth is, the best of them almost have said, "A half reformation is very fair at the first;" which is no other thing than, "It is not time yet to build the house of the Lord." And for that cause, many houses, great and fair in the land, are laid desolate.

[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.

Multitudes of Anabaptists, Antinomians, Familists,[447] Separatists,[448] are here. The best of the people are of the Independent way. As for myself, I know no more if there be a sound Christian (setting aside some, yea, not a few learned, some zealous and faithful ministers whom I have met with) at London (though I doubt not but there are many), than if I were in Spain; which maketh me bless God that the communion of saints, how desirable soever, yet is not the thing, even that great thing, Christ and the remission of sins. If Jesus were unco,[449] as His members are here, I should be in a sad and heavy condition.

[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.

The House of Peers are rotten men, and hate our Commissioners and our cause both. The life that is is in the House of Commons, and many of them also have their religion to choose. The sorrows of a travailing woman are come on the land. Our army is lying about York, and have blocked up them of Newcastle,[450] and six thousand Papists and Malignants, with Mr. Thomas Sydserf, and some Scottish prelates; and if God deliver them into their hands (considering how strong the Parliament's armies are, how many victories God hath given them since they entered into covenant with Him, and how weak the King is), it may be thought the land is near a deliverance. But I rather desire it than believe it.

[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.

We offered this day to the Assembly a part of a directory for worship, to shoulder out the service-book. It is taken into consideration by the Assembly.

Your son Lindsay[451] is well: I receive letters from him almost every week.

Yours at all obedience in God,

S. R.

LONDON, _May 25, 1644_.

[451] Afterwards Earl of Crawford. See notice of, Letter CCXXXI.

CCCX.--_To_ MISTRESS TAYLOR, _on her son's death_. [_Her son was a parishioner of Mr. Blair._]

(_SUGGESTIONS FOR COMFORT UNDER SORROW._)

MISTRESS,--Grace, mercy, and peace be to you.--Though I have no relation worldly or acquaintance with you, yet (upon the testimony and importunity of your elder son now at London, where I am, but chiefly because I esteem Jesus Christ in you to be in place of all relations) I make bold, in Christ, to speak my poor thoughts to you concerning your son lately fallen asleep in the Lord, who was sometime under the ministry of the worthy servant of Christ, my fellow-labourer, Mr. Blair, by whose ministry I hope he reaped no small advantage. I know that grace rooteth not out the affections of a mother, but putteth them on His wheel who maketh all things new, that they may be refined: therefore, sorrow for a dead child is allowed to you, though by measure and ounce-weights. The redeemed of the Lord have not a dominion, or lordship, over their sorrow and other affections, to lavish out Christ's goods at their pleasure. "For ye are not your own, but bought with a price;" and your sorrow is not your own. Nor hath He redeemed you by halves; and therefore, ye are not to make Christ's cross no cross. He commandeth you to weep: and that princely One, who took up to heaven with Him a man's heart to be a compassionate High Priest, became your fellow and companion on earth by weeping for the dead (John xi. 35). And, therefore, ye are to love that cross, because it was once at Christ's shoulders before you: so that by His own practice He hath over-gilded and covered your cross with the Mediator's lustre. The cup ye drink was at the lip of sweet Jesus, and He drank of it; and so it hath a smell of His breath, and I conceive that ye love it not the worse that it is thus sugared. Therefore, drink, and believe the resurrection of your son's body. If one coal of hell could fall off the exalted head, Jesus (Jesus the Prince of the kings of the earth!), and burn me to ashes, knowing I were a partner with Christ, and a fellow-sharer with Him (though the unworthiest of men), I think that I should die a lovely death in that fire with Him. The worst things of Christ, even His cross, have much of heaven from Himself; and so hath your Christian sorrow, being of kin to Christ in that kind. If your sorrow were a bastard (and not of Christ's house because of the relation ye have to Him, in conformity to His death and sufferings), I should the more compassionate your condition; but the kind and compassionate Jesus, at every sigh you give for the loss of your now glorified child (so I believe, as is meet), with a man's heart crieth, "Half mine."

I was not a witness to his death, being called out of the kingdom; but, if you will credit those whom I do credit (and I dare not lie), he died comfortably. It is true, he died before he did so much service to Christ on earth, as I hope and heartily desire that your son Mr. Hugh (very dear to me in Jesus Christ) will do. But that were a real matter of sorrow if this were not to counterbalance it, that he hath changed service-houses, but hath not changed services or Master. "And there shall be no more curse; but the throne of God and of the Lamb shall be in it; and His servants shall serve Him" (Rev. xxii. 3). What he could have done in this lower house, he is now upon that same service in the higher house; and it is all one: it is the same service and the same Master, only there is a change of conditions. And ye are not to think it a bad bargain for your beloved son, where he hath gold for copper and brass, eternity for time.

I believe that Christ hath taught you (for I give credit to such a witness of you as your son Mr. Hugh) not to sorrow because he died. All the knot must be, "He died too soon, he died too young, he died in the morning of his life." This is all; but sovereignty must silence your thoughts. I was in your condition; I had but two children, and both are dead since I came hither.[452] The supreme and absolute Former of all things giveth not an account of any of His matters. The good Husbandman may pluck His roses, and gather in His lilies at mid-summer, and, for aught I dare say, in the beginning of the first summer month; and He may transplant young trees out of the lower ground to the higher, where they may have more of the sun, and a more free air, at any season of the year. What is that to you or me? The goods are His own. The Creator of time and winds did a merciful injury (if I dare borrow the word) to nature, in landing the passenger so early. They love the sea too well who complain of a fair wind, and a desirable tide, and a speedy coming ashore, especially a coming ashore in that land where all the inhabitants have everlasting joy upon their heads. He cannot be too early in heaven. His twelve hours were not short hours. And withal if ye consider this; had ye been at his bed-side, and should have seen Christ coming to him, ye would not, ye could not, have adjourned Christ's free love, who would want him no longer.

[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.

And dying in another land, where his mother could not close his eyes, is not much. Who closed Moses' eyes? And who put on his winding-sheet? For aught I know, neither father, nor mother, nor friend, but God only. And there is as expeditious, fair, and easy a way betwixt Scotland and heaven, as if he had died in the very bed he was born in. The whole earth is his Father's; any corner of his Father's house is good enough to die in.

It may be that the living child (I speak not of Mr. Hugh) is more grief to you than the dead. Ye are to wait on, if at any time God will give him repentance. Christ waited as long possibly on you and me, certainly longer on me; and if He should deny repentance to him, I could say something to that. But I hope better things of him.

It seemeth that Christ will have this world your stepdame. I love not your condition the worse. It may be a proof that ye are not a child of this lower house, but a stranger. Christ seeth it not good only, but your only good, to be led thus to heaven. And think this a favour, that He hath bestowed on you free, free grace, that is, mercy without hire: ye paid nothing for it. And who can put a price upon anything of royal and princely Jesus Christ? And God hath given to you to suffer for Him the spoiling of your goods. Esteem it as an act of free grace also. Ye are no loser, having Himself; and I persuade myself, that if ye could prize Christ, nothing could be bitter to you.

Grace, grace be with you.

Your brother and well-wisher,

S. R.

LONDON, 1645.

CCCXI.--_To_ BARBARA HAMILTON.

[BARBARA HAMILTON was the wife of Mr. John Mein, merchant, Edinburgh, noticed before (see Letter CLI.), and sister to the first wife of the famous Mr. Robert Blair. She was a woman of eminent piety, and also distinguished for her public spirit. When Mr. Blair, and other Presbyterian ministers, who had been deposed by the bishops in Ireland for nonconformity, had come over to Scotland in 1637, she, finding that they were threatened with still harsher treatment from the Scottish prelates, suggested a petition to the Privy Council, for liberty to these ministers to preach the Gospel publicly, engaging that she and some other like-minded women would put it into the hands of the Treasurer as he went into the Council. Blair drew it up; upon which she convened a considerable number of the religious matrons of Edinburgh, and ranged them in a line from the Council-house door to the street. The oldest matron was appointed to present the petition to the Treasurer. The Treasurer, suspecting that it was something which would be disagreeable to the Council, put the aged petitioner aside, and went quickly from her towards the Council-house door. Observing this, Barbara Hamilton immediately stepped forward, and, taking the paper out of the old feeble woman's hand, came up to the Treasurer, and "did with her strong arm and big hand fast grip his gardie" (i.e. arm), saying, "Stand, my Lord! in Christ's name, I charge you, till I speak to you." His Lordship, looking back, replies, "Good woman, what would you say to me?" "There is," said she, "a humble supplication of Mr. Blair's. All that he petitions for, is that he may have liberty to preach the Gospel. I charge you to befriend the matter, as you would expect God to befriend you in your distress, and at your death!" He replied, "I shall do my endeavour, and what I can in it." The result was, that Blair's supplication was granted by the Council. The following letter, which Rutherford addresses to this lady, was written on the occasion of the death of her son-in-law, probably Mr. William Hume, minister, who was married to her daughter Barbara Mein. (See