Chapter XXXIX: Letter CCCXII: ) (3)

Dear and much honoured in the Lord, let me entreat you to be far from the thoughts of leaving this land. I see it, and find it, that the Lord hath covered the whole land with a cloud in His anger. But though I have been tempted to the like, I had rather be in Scotland beside angry Jesus Christ, knowing that He mindeth no evil to us, than in Eden or any garden in the earth; if we can remain united with the Lord's remnant in the land.[485] He layeth up wrath for all sorts of adversaries in Britain. Though I should never see the glory of His glittering sword in Britain, I would be solaced in the innocent thought (far from revenge) that the saints shall dip their feet in the blood of the slain of the Lord. And truly, Sir, I suppose that ye cannot but come to these thoughts and weak desires before the Hearer of prayer, for as little as ye think of and value yourself. For me, if I could mind you in your bonds, I purpose not to stand to the account you give, or thoughts ye have of yourself; though I know ye are not a whit, more or less, before Him who weigheth His own according to the weight of imputed righteousness, for my apprehensions. Christ cannot mistake you, men may; and the calculation and esteem of free grace maketh you to be what you are. I hope to see you an everlastingly obliged debtor to Him whom ye shall praise but never pay. And truly ye have no riches but that debt: and I know that ye love to be engaged to Jesus Christ, the most excellent of creditors. Much joy and sweetness may ye have, in standing written in His book. I desire to do it myself, and I would have you also highly to esteem the design of Christ, who hath raised the riches of the glory of so much grace above the circle of the heaven of heavens, out of very nothings; and contrived His thoughts of love, so that lumps of glorified clay should stand before Him, for all ages, the burdened and loaden debtors of free, eternally free grace. Sir, ye cannot cast the count of the rents of your so great inheritance of glory.

[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.

Grace be with you.

Your servant, in his own Lord Jesus,

S. R.

EDINBURGH, _May 18, 1651_.

CCCXXXV.--_To my_ LADY KENMURE.

(_DIFFERENCE BETWEEN WHAT IS MAN'S AND CHRIST'S, AND BETWEEN CHRIST HIMSELF AND HIS BLESSINGS._)

MADAM,--Grace, mercy, and peace be to you.--We are fallen in winnowing and trying times. I am glad that your breath serveth you to run to the end, in the same condition and way wherein ye have walked these twenty years past. It is either the way of peace, or we are yet in our sins, and have missed the way. The Lord, it is true, hath stained the pride of all our glory; and now, last of all, the sun hath gone down upon many of the prophets. But stumble not; men are but men, and God appeareth more and more to be God, and Christ is still Christ.

Madam, a stronger than I am had almost stumbled me and cast me down. But oh what mercy is it to discern between what is Christ's and what is man's, and what way the hue, colour, and lustre of gifts of grace dazzle and deceive our weak eyes! Oh to be dead to all things that are below Christ, were it even a created heaven and created grace! Holiness is not Christ; nor are the blossoms and flowers of the Tree of Life the tree itself. Men and creatures may wind themselves between us and Christ; and, therefore, the Lord hath done much to take out of the way all betwixt Him and us. There are not in our way now, kings, nor armies, nor nobles, nor judicatories, nor strongholds, nor watchmen, nor godly professors. The fairest things, and most eminent in Britain, are stained, and have lost their lustre; only, only Christ keepeth His greenness and beauty, and remaineth what He was. Oh, if He were more and more excellent to our apprehensions than ever He was (whose excellency is above all apprehensions), and still more and more sweet to our taste! I care for nothing, if so be that I were nearer to Him. And yet He fleeth not from me: I flee from Him, but He pursueth.

I hear that your Ladyship hath the same esteem of the despised cause and covenant of our Lord that ye had before. Madam, hold you there. I dare and would gladly breathe out my spirit in that way, with a nearer communion and fellowship with the Father and the Son, and would seek no more but that I might die believing. And also I would hope, that the earth should not cover the blood of the godly, slain in Scotland, but that the Lord will make inquisition for their blood when the sufferings of the saints in these lands shall be fulfilled.

The good-will of Him that dwelt in The Bush be with you.

Your Ladyship's, at all observance, in the Lord Jesus,

S. R.

GLASGOW, _Sept. 28, 1651_.

CCCXXXVI.--_To_ LADY RALSTON.[486]

[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."

[LADY RALSTON, whose maiden name was Ursula Mure, was daughter to
William Mure of Glanderston, a respectable family in the county
of Renfrew, and wife of William Ralston of that ilk. Mr.
Alexander Dunlop, minister of Paisley, was married to one of her
sisters, and Mr. John Carstairs to another. Lady Ralston was a
woman of distinguished piety. Mr. Dunlop, who "was most impartial
in his judgment of persons of worth," spoke in the highest terms
of her Christian character. One day, commending her to Mrs.
Hastie, wife of Mr. Alexander Hastie, minister of Glasgow, he
spoke so much to her commendation that Mr. Hastie said to him, "I
wonder to hear you speak so much to the praise of that lady; I
think you speak more of her than of your own wife." He answered,
"Sanders, I love truly to be just to everybody. I think my wife
is truly a good woman, and all the rest of the sisters are good
women; but I must say, Lady Ralston is a person more than
ordinary. I know very few come her length; yea, Sanders, I truly
think shame to even myself to be a Christian beside her, when I
look to her carriage. She is a very odd [singular] woman"
(Wodrow's "Analecta"). Mr. John Carstairs also bears testimony to
her Christian excellence, and to the kindness she had shown to
him and his family, particularly after his ejection from his
church in Glasgow, in 1662, for conscience' sake.]

(_DUTY OF PREFERRING TO LIVE RATHER THAN DIE--WANT OF UNION IN THE JUDGMENTS OF THE GODLY._)

RIGHT WORTHY ESTEEMED IN YOUR EXCELLENT LORD JESUS,--With much desire I have longed to hear how you were, since I heard of your being so near the harbour, as seemed; and now, to my great satisfaction, I am informed of your recovery. As for yourself, I grant, to have entered in at the ports of the mansions of glory had been best by far; but, yet to stay a little longer here is much more comfortable to yours. Therefore, Mistress, dearly respected in the Lord, you are even heartily welcome, though to share yet further with Zion in her manifold tribulations. Yea, I believe yourself thinks it no disadvantage, but rather one great addition of honour, to come back and bear His reproach yet more, in a world of opposition to Him. For (to speak so) it is an advantage that is not to be had in heaven itself; for, although the inhabitants of that land agree in one to sing the song of the Lamb's praise and commendation, so it is here-away, and here only, where we have occasion to endure shame and contradiction for His worthy sake. Considering, therefore, the honour of the cross with the glory of the life to come, the saints are hereby rendered completely happy and honourable. It's much selfishness (as I judge it when I get seen best into the mystery of our Lord's cross) to make post haste to be in the land of rest, when a storm of persecution is rising for Christ; for the sluggard and peevish spirit loves rest upon any terms, though never so dishonourable. It is in effect, then, far more honourable to seek conformity to Christ in His cross, than to[487] precipitate in desiring to be like Him in glory, and despise and fly away from His sufferings. We use to say they are very evil-worthy of the sweet who will not endure the sour. I think Christ's pilgrim weeds (He being a Man of sorrows and griefs) are more honourable than ever it became the like of us to wear; especially considering our poor base descent, whom He will have honoured with conformity to Himself. Woe's me that I, and many the like of me within the land, look so frowardly on Christ's cross, as though it were not His love-allowance to all His followers! It's plainly our gross ignorance that is the cause thereof. Faith, I grant, would suffer affliction for Him with good-will, rather than the least iniquity should be committed; but sense loves no bands. For faith, keeping the sway, puts oft-times the carnal man in bondage, and that occasions strife betwixt the flesh and the spirit. The spirit smells no freedom or deliverance but that which comes from above; the flesh would aye have deliverance, without examination of the terms, or wherefrom it comes. As it is the mark of Christ's sheep, that they will hear His voice, and will not acknowledge a stranger, so it is the mark of faith, that it will only receive orders from heaven. When He declares His mind for bands, it submits to bands, not replying objections to the contrary; and again, when He says, "Show yourselves, ye prisoners of hope," it discovers time and way, and obeys to come forth, but not till then. But the flesh maketh ever haste, and the first and nearest ease is aye its best choice. The Lord keep His dear people from wanting of any exercise that is measured out by Him to them, now when He hides His face, lest we be turned aside to strange gods! And when He shows Himself again (as He will assuredly do), we ken our change.[488] It is far safer to dwell a little in faith's prison than in sense's fairest liberty. I see nothing so comfortable an evidence of God's staying into, and healing of, this broken and poor land, than that faithful testimony of His precious servants (and strengthened only by Him) against the late and sore defection.[489] Yet, if the Lord had not left us a remnant, we had been as Sodom and like to Gomorrah. And exalted be our God, only wise and free in His love, that ever any testimony was given! for the hour of temptation was very dark to all once. But to some He showed much light, and helped them with a little help. Others, also, able and dear to Him, He hath letten, as yet, remain under the cloud. But the mystery of His wisdom is so high in this, that I profess it may render all flesh humble in the dust, and to glory henceforth in nothing but in His upholding strength and free love. Always,[490] when His due time comes, He will make His servants see that which they do not now see. But, alas! in the meantime, there is no harder matter of our trouble to be looked to than the grievous differences of judgments and affections among the Lord's servants; which I know is much pondered by you. And I trust that all our worthy dear friends will labour to the utmost, according to Christ's command, to have the breach made up again, that Satan get not advantage therethrough; for I think nothing makes more for his ends than the defacing of union amongst the Lord's dear ones. I think it should be amongst our many requests to Him "in whom all the building useth to be fitly framed together in love;" yea, the obtaining of this request were a great advantage to the poor kirk. And if the Lord take pleasure in us, there is yet hope in Israel concerning this thing; but if not, it is like to prove a probable token, amongst some others, of Christ's taking down His tabernacle in this land: which, if He do, we will have sad days. But the consideration of His pitiful compassion holds forth ground to believe otherwise; upon which ground it is like that He will give us a door of hope, though He do not give full deliverance yet. For our hope is not perished yet from the Lord, because men and carnal reason say so; for none of these are bands or rules to the Almighty! Yea, Zion's lowest ebb shall be the first step to her rise. I have no other reason to give but "the zeal of the Lord of hosts [will] perform it" (Isa. ix. 7); and in confidence of it, I remain,

[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.

Yours in all trouble,

S. R.

_October 1651_.

Tender my respects to your dear husband, who is indeed precious in the account of the honest here, for his faithfulness in the hour of temptation.

CCCXXXVII.--_To a Minister of Glasgow_.[491]

[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."

[Wodrow annexes to this letter the following note:--"To one of
the ministers of Glasgow, who probably was deposed by the
Resolutionists, or at least a sufferer for the protestation,--Mr.
M'Ward perhaps, or Mr. Patrick Gillespie." The letter bears
internal evidence of having been written to a minister of Glasgow
who had been censured by the General Assembly which met at Dundee
in 1651, for his opposition to the public resolutions. By that
Assembly three ministers, Mr. James Guthrie of Stirling, Mr.
Patrick Gillespie of Glasgow, and Mr. James Simpson of Airth,
were deposed, and one, Mr. James Nasmith of Hamilton, suspended,
on the ground of their having protested against the lawfulness of
that Assembly. ("Life of Robert Blair," p. 278.) There seems,
then, little doubt that _Mr. Patrick Gillespie_ is the person to
whom this letter was addressed. It could not have been Mr. Robert
M'Ward, for he was licensed only in 1655, and did not become a
minister of Glasgow till 1656, when he succeeded Mr. Andrew Gray
in the Outer High Kirk; nor, though he enlisted himself on the
side of the Protesters, does he appear to have suffered on that
account. Mr. Patrick Gillespie was the son of Mr. John Gillespie
(second minister of the collegiate charge of Kirkcaldy), and
brother of the celebrated George Gillespie. He was born at
Kirkcaldy in 1617, and was for some time minister of that parish,
previous to his translation to Glasgow. After the death of
Charles I. he favoured the Commonwealth, and was appointed by
Cromwell Principal of the University of Glasgow, into which
office he was installed after encountering much opposition. At
the Restoration he was ejected from the Principalship, in which
he was succeeded by the celebrated Robert Baillie. He was also
imprisoned successively in the Castles of Edinburgh and Stirling;
and upon the sitting of the Parliament in 1661, was impeached of
high treason, on the alleged ground of his having compiled "The
Western Remonstrance," approved the pamphlet entitled "The Causes
of God's Wrath," and kept correspondence with Cromwell. But,
having made concessions, he was shortly after liberated, and
confined to Ormiston and six miles around it. "His works speak
for him," says Wodrow, "and evidence him a person of great
learning, solidity, and piety, particularly his excellent
treatises upon 'The Covenants of Grace and Redemption.'"]

(_ENCOURAGING WORDS TO A SUFFERING BROTHER--WHY MEN SHRINK FROM CHRIST'S TESTIMONY._)

SIR,--I long to see you, since you gave a public testimony for your Master, and are become a sufferer for Him. Until I shall be able to see you, I thought it duty to write to you that I remember you as I am able. Your zeal and faithfulness for our Master and your mother church have made your name honourable and precious among many here; yea, have exceedingly refreshed the bowels of the saints. Upon my word, Sir, I say the truth, you have their hearts and their approbation to what you have done; and that you are approven of God, I doubt not: the seal whereof, I hope, shall be in your heart, to feast your conscience with peace, and to cause your face shine in innocency. What you have done with your fellow-witnesses, companions in tribulation, shall turn to you for a testimony. Sir, when this General Assembly are gathered together to their fathers, and you wearing your crown up at the throne, and following the Lamb, your name shall be precious and have a savour of life amongst the saints. You shall have your mother's blessing, I mean the Church of Scotland, when you are dead and rotten. Though now you seem to be a man of strife and contention, yet you are no otherways for strife and contention than your Master before you, who came not to send peace, but rather division and contention (Luke xii. 51) with the malignant party. Union in judgment, with men not tender of our Lord's interest, is a conjunction and union I hope you shall never think desirable. Sectarian separation, I am confident, you never loved; though men, who are become transgressors in destroying what they have formerly been building, give it forth so. Woe's me, Sir, that amongst so many hundred ministers in the Church of Scotland, so few are like to be found willing to give or approve of your and others' faithful testimony. I think that, besides the evil of blindness that is in the mind of some, and the idolizing of man's interest by others, an uncrucified world and over-loved stipends shall hinder many from coming your length. We are debtors to you, and to our Lord Jesus Christ, that hath given to you to care for "Zion, whom no man seeks after" (Jer. xxx. 17); not caring for your own things, but the things of God. Fair fall you that have quit all things to follow Him. To you, and to others that will continue with Christ, in this hour of tribulation, is appointed a kingdom. Sir, you had more credit and worldly greatness to lose than many honest ministers; and thanks be to God that you have so learned Christ [as] to be made a man for Christ of no reputation, for Him. Your despised Master, who made Himself while He was amongst us a man of no reputation, is now exalted in glory. There is none now to gibe Him by bowing the knee, none now to spit in His face, none now to bring Him under mocking of the purple robe, none to put on His head a crown of thorns. And as you now partake of His sufferings, so shall you hereafter of His glory. You shall sit honourably on thrones; and when the Chief Shepherd appears, you shall receive the crown. I am convinced that it is for conscience toward God that you suffer. The bottom of your testimony and suffering is not so narrow as some think, who study more to decline the cross than to be tender for every truth. School-heads talk of fundamentals and non-fundamentals; and, say they, "The present controversy is not about fundamentals: ministers may keep their places, peace, and stipends, and make less din." But are non-fundamentals nothing? I would choose rather not be brought up at school, than to grow so subtile and wily by school distinctions, [as] to decline the cross. Sir, you divide not from others for nothing; you contend not for nothing; you suffer not for nothing. They that will be unfaithful in little will be unfaithful in much. Mistake me not, as if I thought the ground of your testimony a little thing and a trifle. I think you, and all that be faithful to God, are bound to follow it to bonds and to blood. That Christ ought to be a King in Scotland, and the people ought to employ[492] the liberty that Christ hath bought to them with His blood, is among fundamentals with me; and whether the way man gives and allows to men that have fought against the truth be not naturally, and by interpretation, against this, judge. Sir, your Master did put you in His vineyard. You have a testimony from many of a faithful and diligent labourer. I hear that you are now violently thrust out. I think the Spirit of Christ would teach men sobriety and forbearance. I wish (and know you will join with me) that men's violent dealing with you provoke not the Lord, to make this the last General Assembly of the Church of Scotland. Always, I acknowledge you one of the stars which the Lord hath in His hand, one of the angels of the Church of Scotland, a faithful minister of the Gospel at Glasgow. You have given a testimony for your Master; you shall get a meeting when He comes in the clouds. And though there should not be a General Assembly henceforth in the Church of Scotland, judicially to acknowledge you His minister, yet, in the General Assembly of angels and men, that your Master in the latter day shall call in the clouds, you shall get a testimony of a minister of the Gospel; and from the Shepherd and the Lord, the righteous Judge, you shall receive the crown. I think there is a necessity laid on you to preach the Gospel, and to call people to the covenant of grace, wherever you can safely do it. I know there are many that will yet receive you as an angel of God, and yet will be followers of you and of Christ, "receiving the word in much affliction, with joy in the Holy Ghost." The Lord give you in all things to "approve yourself as the minister of God, in much patience and affliction, in necessities, distresses, in stripes, in imprisonment, in labour, and watching, and fasting,--by honour and dishonour, in good report and ill report" (2 Cor. vi. 4-6). For, now we live if ye stand fast in the Lord. And the God of all peace, who hath called you to his eternal glory by Christ Jesus, after that you have suffered awhile, make you perfect, stablish, strengthen, and settle you. Remember me to those that are your companions in tribulation, and in the kingdom and patience of Jesus Christ, and to your wife, that will be a faithful helper to you in this time of your affliction.

[492] Enjoy?

Because I am not able to see you yet, and fearing that when I come to Glasgow I shall not find you there, I thought good to write.

CCCXXXVIII.--_For the Right Honourable and Christian Lady, the_ LADY KENMURE.

(_A WORD TO CHEER IN TIMES OF DARKNESS._)

MADAM,--Grace, mercy, and peace be to you.--The Lord is gracious who keepeth your Ladyship in the furnace, when many put out their hand to iniquity one way or other. We are now shouldering and casting down one another in the dark, and the godly are hidden from the godly. We make our own chains heavier by joining with the Lord's enemies; hence new sufferings to all that dare not say "a confederacy to those to whom this people say a confederacy, nor fear their fear." (Isa. 8, 12.) As that is my exercise now, who am not very far from being my lone (though I know in whom I have believed, at least I should know) in this place; so I am afraid that the godly there comply with those declared enemies of God. It will be our strength to walk between enemies and malignants on either side. This is the day of Jacob's trouble; yet these dry bones can, and must live. I know not if I shall see it, but I hope to take this quietness and silence of faith, in the midst of the noises of the alarm for war, to the grave with me, that the Lord will build upon the church of Britain and Ireland a palace of silver, inclosed with boards of cedar.

Dear Madam, faint not; the night is almost gone; "for the vision is yet for an appointed time; but at the end it shall speak, and not lie: though it tarry, wait for it, because it will surely come, and not tarry." Madam, weary not; none can outbid your lodging in heaven; there is more given for it, by Him who hath bespoken it for Jean Campbell, and taken it for her, than any can offer. The ransom of blood standeth.

My wife remembereth her respects to your Ladyship. The child is well. Mrs. Gillespie is well, we hear, but is not here.

Grace, grace be with you.

Yours, in his own Lord Jesus Christ,

S. R.

ST. ANDREWS, _Jan. 28, 1653_.

CCCXXXIX.--_For_ GRIZZEL FULLERTON. [Letter V.]

(_EXHORTATION TO FOLLOW CHRIST FULLY WHEN OTHERS ARE COLD._)

MISTRESS,--Remembering well what relation I had to your dear mother (now blessed and perfected with glory),[493] and being confident that yourself looketh that way (which, except I be eternally lost, is the way of peace and of life), I should be ungrateful to forget those, whom, by the covenant of the Lord, I cannot but remember to God.

[493] Marion M'Naught, her mother, died 1643.

I shall speak nothing to you of the present sad differences;[494] but if I have, or ever had, any nearness to God, that other way (which I trust I shall never follow) is the way of man. And for the present powers,[495] I suffer from them, and look for more. God hath a controversy with them; and, my soul, enter not into their secrets! Only, I would beseech, request, and obtest you in the Lord, and by your appearance before Christ, to follow the way of the Lord and the steps trod by the gracious in that place, which the Lord followed with life and power. My heart is filled with sorrow, considering what communion with God some of that country had, and how much they were in edifying and helping one another, in His way; and how little of that there is now in that country. Your mother kept in life, in that place, and quickened many about her to the seeking of God. My desire to you is, that you should succeed her in that way, and be letting a word fall to your brethren and others, that may encourage them to look toward the way of God. You will have need of it ere it be long. See how you may have a gracious minister, and no neutral there, to succeed and follow the servant of God now asleep in the Lord.[496] There is a great and wide difference between a name of godliness and the power of godliness. That is hottest when there are fewest witnesses. The deadness upon many, and the defection of the land, is great. Blessed are they who seek the Lord and His face.

[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.

I shall entreat you to remember me to your husband, and all friends. I desire to forget none who are in Christ.

Your brother in the Lord,

S. R.

EDINBURGH, _March 14, 1653_.

CCCXL.--_To_ MR. THOMAS WYLIE.[497]

[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."

(_REGARDING A LETTER OF EXPLANATION._)

RIGHT REVEREND,--I look on it as a significant expression of your respect to me, and above all deserving in me, that you take notice of any appearance of clouds, or alienation of mind among brethren; and am glad of your testimony of my brother. I had no interest but brotherly advice, and hearty desire of the real prospering of the work of the Gospel. Nor was it either necessary or expedient, that your w[isdoms] should be troubled and put to any presbyterial testimony, upon the ground of a private missive letter, written by misinformation. I give credit to your testimony, and judge much ought to be laid upon it, and shall think myself obliged to your w[isdoms], and look on it as a testimony of your affectionate zeal to the work of God. The Lord of the harvest thrust out labourers to His vineyard, and bless His work in your hands! Excuse me, dear and reverend, for my troubling you with any private misunderstanding. I am not a little refreshed to hear of your care and zeal for the house of God.

The Lord be with your spirit.

Your unworthy brother and fellow-labourer in the Gospel,

S. R.

ST. ANDREWS, _March 23, 1653_.

CCCXLI.--_To my_ LADY KENMURE.

(_PRESENT NEED HELPED BY PAST EXPERIENCE._)

MADAM,--Grace, mercy, and peace be to you.--I know that ye think of an outgoing, and that your quartering in time, and your abode in this life, is short; "for we flee away as a shadow." The declining of the sun, and the lengthening of the shadow, say that our journey is short and near the end. I speak it, because I have warnings of my removal. Madam, I know not any against whom the Lord is not: for He is against "the proud and lofty; the day of the Lord is upon all the cedars, upon all the high mountains, upon every high tower, and upon every fenced wall, upon all the ships of Tarshish, and upon all pleasant pictures" (Isa. ii. 12-16). I know not anything comparable to a nearness and spiritual communion with the Father and the Son Christ. There is much deadness and witheredness upon many spirits sometime near to God; and I wish the Lord have not more to say and to do against the land.

Ye have, Madam, in your accounts, mercies, deliverances, rods, warnings, plenty of means, consolations (when "refuge failed, when ye looked on the right hand, and behold no man would know you, nor care for your soul," when young and weak), manifestations of God, the outgoings of the Lord for you, experiences, answers from the Lord; by all which, ye may be comforted now, and confirmed in the certain hope, that grace, free grace, in a fixed and established Surety, shall perfect that good work in you. Happy they who see not and yet believe.

Grace, grace, eternally in our Lord Jesus be with you.

Yours, in the Lord Jesus,

S. R.

EDINBURGH, _May 27, 1653_.

CCCXLII.--_For the Right Honourable and truly worthy_ COLONEL GILBERT KER.

(_DEADNESS--HOPES OF REFRESHMENT--DISTANCE FROM GOD--NEARNESS DELIGHTED IN._)

MUCH HONOURED IN THE LORD,--How it is with you may appear by your letters to some with us; but it is the complaint of not a few of such as were in Christ before me, that most of us inhabit and dwell in a parched land. The people of the Lord are like a land not rained upon. Though some dare not deny that this is the garden of the Beloved, and the vineyard that the Lord doth keep and water every moment, yet, oh! where are the sometime quickening breathings and influences from heaven that have refreshed His hidden ones?

The causes of His withdrawings are unknown to us. One thing cannot be denied, but that ways of high sovereignty and dominion of grace are far out of the sight of angels and men; yea, and so above the fixed way of free promises (such as, "This do, and He shall breathe and blow upon His garden"), as He hath put forth a declaration to His hidden ones in Scotland, that smarting, wrestlings, prayings, complaining, gracious missing, cannot earn the visits from on high, nor fetch down showers upon the desert. It may be, when we are saying in our graves, "Our bones are dry, and our hope gone," that temporal and spiritual deliverance may come both together; and that He will cause us feel, both the one way and the other, the good of His reign who shortly cometh to the throne. "He shall come down like rain upon the mown grass, as showers that water the earth." "In His days shall the righteous flourish; and abundance of peace so long as the moon endureth." "He shall deliver the needy when he crieth; the poor also, and him that hath no helper." "He shall redeem their soul from deceit and violence: and precious shall their blood be in His sight" (Ps. lxxii. 6-16). And though we cannot pray home a sweet season that way, yet Christ must bring summer with Him when He cometh. "There shall be an handful of corn in the earth upon the top of the mountains; the fruit thereof shall shake like Lebanon."

I know not if I apply prophecies as I would, rather than as they are. When the one Shepherd is set over them, even He who shall stand (oh how much do we _lie!_) and feed in the strength of the Lord, the isles (and this the greatest of them), which wait for His law, are to look for that; "And I will make them, and the places round about My hill, a blessing; and I will cause the shower to come down in his season: there shall be showers of blessing" (Ezek. xxxiv. 26). How desirable must every drop of such a shower be! And, "I will be as the dew to Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon" (Hosea xiv. 5, 6). And, "Instead of the thorn shall come up the fir-tree, and instead of the brier shall come up the myrtle-tree; and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off" (Isa. lv. 13). "I will plant in the wilderness the cedar, the shittah-tree, and the oil-tree" (Isa. xli. 19). "I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour My Spirit upon thy seed, and My blessing upon thine offspring." And it shall be no lost labour or fruitless husbandry; "They shall spring up as among the grass, as willows by the water-courses" (Isa. xliv. 3, 4). But _when_ this shall be in Scotland (and it must be) is better to believe than prophesy; and quietly to hope and sit still (for that is yet our strength), than to quarrel with Him, that the wheels of this chariot move leisurely.

Yet this can hardly say anything to us who do so much please ourselves in our deadness, and are almost gone from godly thirst and missing too, being half-satisfied with our witheredness. No doubt we have marred His influences, and have not seconded nor smiled upon His actings upon us. Nor have we been much of his strain who doth eight times breathe out that suit, "Quicken me, quicken me" (Ps. cxix.). So much are we desirous to be acted upon by the Lord as blocks and stones; and so prodigal are we of His motions, as if they were no better to be husbanded. But it is good that it is not in our power to blast and undo His breathings; His wind bloweth where He listeth. Could we but lean, and cast a quiet spirit under the dewings and showerings of Him that every moment watereth His vineyard, how happy and blessed were we! We neither open nor discern His knocking, nor do we feel His hand put in through the keyhole, nor can we give any spiritual account of the walkings and motions of Christ, _when_ He standeth behind the wall, _when_ He cometh skipping over the mountains, _when_ He cometh to His garden and feasteth, _when_ He feedeth among the lilies, _when_ His spikenard casteth a smell, _when_ He knocketh and withdraweth, and is nowhere to be found. Oh, how little a portion of God we see! How little study we God! How rarely read we God, or are versed in the lively apprehensions of that great unknown All in All, the glorious Godhead, and the Godhead revealed in Christ! We dwell far from the well, and complain but dryly of our dryness and dulness. We are rather dry than thirsty.

Sir, there may be artificial pride in this humility; but for me, I neither know what He is, nor His Son's name, nor where He dwelleth. I hear a report of Christ great enough, and that is all. Oh! what is nearness to Him? What is that, to be "in God," to "dwell in God"? What a house must that be! (1 John iv. 13). How far are some from their house and home? how ill acquaint with the rooms, mansions, safety, and sweetness of holy security to be found in God! Oh, what estrangement! what wandering! what frequent conversing with self and the creature! Is not here "the bed shorter than that a man can stretch himself on it? and the covering narrower than that he can wrap himself in it?" (Isa. xxviii. 20). When shall we attain to a living in only, only God! and be estranged from all the poor created nothings, the painted shadow-beings of yesterday, which, an hour and less before creation, were dark waste negatives and empty nothings, and should so have been for eternity, had the Lord suffered them to lie there for ever!

It is He, the great "He, who sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in, that bringeth the princes to nothing, and maketh the judges of the earth as vanity" (Isa. xl. 22, 23). And He, the only He, and there is no He beside Him (Isa. xliii. 10, 11, 13-25). Men or angels, they are not any of them a _he_ to Him! But a living, breathing, dying nothing is _man_ at his best, a sick clay-vanity; and the _angel_, to Him, but a more excellent, living and understanding nothing. Yet we live at a distance from Him; and we die and wither when we are out of God. Oh, if we knew how nothing we are without Him!

Sir, we desire to mind your bonds; and are cheered and refreshed that we hear of any of His manifestations, and His outgoings, which are prepared as the morning to you. We hope that we need not desire you not to faint, and are confident that the anointing that abideth in you teacheth you so much. Wait upon the speaking vision: "Behold, He cometh! behold, His reward is with Him, and His work before Him!" (Isa. xl. 10).

The only wise God strengthen you with all might, according to His glorious power, unto all patience and long-suffering with joyfulness.

Yours, at all observance, in the Lord Jesus,

S. R.

ST ANDREWS, _July 1653_.

CCCXLIII.--_For the truly honourable_ COLONEL GILBERT KER.[498]

[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.

(_THE STATE OF THE LAND._)

MUCH HONOURED,--I bless the Lord for His good hand, who declares that His sovereign presence is alike in England and all places, and sways hearts as pleases Him. The book of holy providence is good marginal notes on His revealed will, in His word, and speaks much to us, could we read and understand what He writes, both in the one and the other. You see He is not wanting to you; houses and lands are His. The Lord led Abraham from his own country to a land he knew not. It would appear He hath not opened His mind to you for leaving of this land, though I be much afraid of a sick state, a sleeping ministry, a covenant-breaking land, a number of dead professors; all these are grey hairs here and there on Ephraim. Sure our ruin is sure if God let us alone; we shall rot in our lies. But what am I to determine of conclusions of mercy revealed to none, and thoughts of peace in the heart of the Lord towards an undeserving land? I should be glad to see you, and shall desire He may lead you in the matter of your residence whom ye desire to be your Guide and Counsellor. For me, I am, as to my body, most weak and under daily summons; but I sit still and read not the summons: as to my spirit, much out of court, because out of communion with the Lord, and far from what sometime hath been; deadness, security, unbelief, and distance from God in the use of means, prevail more than ever.[499] I shall desire your help for getting a third Professor. I am in this college between wind and weather. Dr. Colville[500] is for Mr. James Sharp;[501] I am for Mr. William Rait, but know not the event.[502] My wife remembers her respects to you. Grace be with you.

[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.

Yours, at all obedience, in God,

S. R.

ST. ANDREWS, _April 2, 1654_.

Remember my love in Christ to Mr. Livingstone.

CCCXLIV.--_For MR. JOHN SCOT, at Oxnam._.

[MR. JOHN SCOT, minister of Oxnam, zealously adhered to the Protesters; and Rutherford's letters to him have chiefly a reference to the proceedings of that party. After the restoration of Charles II., Scot was imprisoned for some time, but suffered less than others of his brethren. On being set at liberty, he was allowed to return to his parish, and to resume the exercise of his ministry. We find him continuing there down to 1664, when he was brought before the short-lived High Commission Court, erected in the beginning of that year, for having assisted at Communions which were reckoned contrary to law. How he was dealt with by that Court is not now known. In 1669 he became indulged minister of Oxnam. He must have died previous to 1684, as in that year the name of "Elizabeth Rae, relict of Mr. John Scot, late minister of Oxnam," occurs among a list of names in the parish of Kelso, delated by the curate of that parish to the Committee of Privy Council which met at Jedburgh, with the view of proceeding against those guilty of "church disorders," that is, against those who deserted their own parish church, and attended conventicles. ("Warrants of Privy Council.")]

(_EXCUSE FOR ABSENCE FROM DUTY._)

REVEREND AND DEAR BROTHER,--No man oweth more to the church of God with you, than poor and wretched I. But when weakness of body, and the Lord by it, did forbid me to undertake a lesser journey to Edinburgh, I am forbidden far more to journey thither. And believe it, nothing besides this doth hinder. I am unable to overtake what the Lord hath laid upon me here; and, therefore, I desire to submit to sovereignty, and must be silent. If my prayers and best desires to the Lord could contribute anything for promoting of His work, my soul's desire is that the wilderness, and that place to which I owe my first breathing,[503] in which I fear Christ was scarce named, as touching any reality or power of godliness, may blossom as a rose.

[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.

So desiring, and praying that His name may be great among you, and entreating that you may believe that the names of the Lord's adversaries shall be written in the earth, and that "whoso will not come up of all the families of the earth unto Jerusalem, to worship the King, the Lord of Hosts, even upon them shall be no rain," and that the Lord "will create glory upon every assembly in Mount Zion," I rest, your own brother in the Lord,

S. R.

ST. ANDREWS, _June 15, 1655_.

CCCXLV.--_To my_ LADY KENMURE.

(_THOUGHTS FOR A TIME OF SICKNESS, ABOUT THE LIFE TO COME._)

MADAM,--I have been so long silent, that I am almost ashamed now to speak. I hear of your weakly condition of body, which speaketh some warning to you to look for a longer life, where ye shall have more leisure to praise than time can give you here. It shall be loss to many; but sure yourself, Madam, shall be only[504] free of any loss. And truly, considering what days we are now falling into, if sailing were not serving of the Lord (which I can hardly attain to), a calm harbour were very good when storms are so high. The Forerunner, who hath landed first, must help to bring the sea-beaten vessel safe to the port, and the sick passengers who are following the Forerunner safe ashore. Much deadness prevaileth over some; but there is much life in Him who is the Resurrection and the Life to quicken. Oh, what of our hid life is without us, and how little and poor a stock is in the hand of some! The only wise God supply what is wanting. The more ye want, and the more your joy hath run on, the more is owing to you by the promise of grace. Bygones of waterings from heaven, which your Ladyship wanted in Kenmure, Rusco, the West, Glasgow, Edinburgh, England, etc., shall all come in a great sum together. The marriage supper of the Lamb must not be marred with too large four-hours' refreshment. Know, Madam, that He, who hath tutored you from the breasts, knoweth how to time His own day-shinings and love-visits.

[504] It shall do nothing but free you from evil.

Grace, that runneth on, be with you.

Yours, in the Lord, at all observance,

S. R.

ST. ANDREWS.

CCCXLVI.--_To_ SIMEON ASHE.

[MR. ASHE was a Puritan minister in London during the time of the
civil wars. He died in 1662.]

(_VIEWS OF THE PRESBYTERIANS AS TO ALLEGIANCE TO THE PROTECTOR._)

REVEREND WORTHY SIR,--I would recommend to you the bearer, Mr. James Simpson,[505] a faithful preacher of the Gospel. Be pleased to hear him. I trust he shall give you a true and faithful relation of our affairs. You may be pleased to believe me, that men who have borrowed your ear to blacken the godly in the land, and who have now both deserted us and the Covenant, and joined feet with the Malignant party, and now have owned the present powers, and brought the intrants to the ministry to give under their hand a subscription, an engagement (the writ calls it, a resolution to live peaceably and unoffensively under the present Government), so that no holy man can get any maintenance in the land but such as will sinfully comply (and such as cannot, what an entry they have to that holy calling to embrace it!), these men seek more their own things, than the things of Jesus Christ. And being backed by the whole multitude of the promiscuous generality, throughout the land, who are for their way, as of old the prelatic conformists did, they do persecute the godly, and in pulpits and presbyteries declaim against us as implacable and separatists. You may, Sir, by this, and what the bearer will make known to you, perceive what wrong the compliance of these men hath done to the cause of God. But I spare, and do beg the favour of your other care. The grace of God be with you.

[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.

I am your loving brother in Christ,

S. R.

1656.

CCCXLVII.--_To my_ LADY KENMURE.

(_UNKINDNESS OF THE CREATURE--GOD'S SOVEREIGNTY IN PERMITTING HIS CHILDREN TO BE INJURED BY MEN._)