Part 3

His preaching could not but arrest attention. Though his elocution was not good, and his voice rather shrill, he was, nevertheless, "one of the most moving and affectionate preachers in his time, or perhaps in any age of the church."[12] "In the pulpit (says one of his friends), he had a strange utterance--a kind of skreigh, that I never heard the like. Many times I thought he would have flown out of the pulpit when he came to speak of Jesus Christ." An English merchant said of him, even in days when controversy had sorely vexed him and distracted his spirit, "I came to Irvine, and heard a well-favoured, proper old man (David Dickson), with a long beard, and that man showed me all my heart. Then I went to St. Andrews, where I heard a sweet, majestic-looking man (R. Blair), and he showed me the majesty of God. After him I heard a little, fair man (Rutherford), and he showed me _the loveliness of Christ_."[13]

[12] "Wodrow's Church Hist." i. 205.

[13] "M'Crie's Sketches."

Anwoth was dear to him rather as the sphere appointed him by his Master, than because of the fruit he saw of his labours. Two years after being settled there, he writes, "I see exceedingly small fruit of my ministry. I would be glad of one soul, to be a crown of joy and rejoicing in the day of Christ." His people were "like hot iron, which cooleth when out of the fire." In a sermon on Song ii. 8, he complains of it being spiritually _winter_ in Anwoth. "The very repairing of God's house, in our own parish church, is a proof. Ye need not go any farther. The timber of the house of God rots, and we cannot move a whole parish to spend twenty or thirty pounds Scots upon the house of God, to keep it dry." Still he laboured in hope, and laboured often almost beyond his strength. Once he says, "I have a grieved heart daily in my calling." He speaks of his pained breast, at another time, on the evening of the Lord's day, when his work was done.[14] But he had seasons of refreshing to his own soul at least; especially when the Lord's Supper was dispensed. Of these seasons he frequently speaks. He asks his friend, Marion M'Naught, to help with her prayers on such an occasion, "that being one of the days wherein Christ was wont to make merry with His friends."[15] It was then that with special earnestness he besought the Father to distribute "the great Loaf, Christ, to the children of His family."

[14] Letter clxxxv.

[15] Letter xiv.

Another church was filled, but not altogether by parishioners.[16] Many came from great distances; among others, several that were converted, seventeen years before, under John Welsh, at Ayr. These all helped him by their prayers, as did also a goodly number of godly people in the parish itself, who were the fruit of the ministry of his predecessor. Yet over the unsaved he yearned most tenderly. At one time we hear him say, "I would lay my dearest joys in the gap between you and eternal destruction."[17] At another, "My witness is in heaven, your heaven, would be two heavens to me, and your salvation two salvations." He could appeal to his people, "My day-thoughts and my night-thoughts are of you;" and he could appeal to God, "O my Lord, judge if my ministry be not dear to me; but not so dear by many degrees as Christ my Lord."[18]

[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.

All classes of people of Anwoth were objects of his care. He maintained a friendly intercourse with people of high rank, and very many of his Letters are addressed to such persons. He seems to have been remarkably blessed to the gentry in the neighbourhood--more far than to the common people. There was at that time some friend of Christ to be found in almost every gentleman's seat many miles around Anwoth.

[Illustration: OLD CHURCH OF ANWOTH.]

But the _herd boys_ were not beneath his special attention. He writes of them when at Aberdeen, and exclaims, "O if I might but speak to thee, or your herd boys, of my worthy Master."[19] He had a heart for _the young_ of all classes, so that he would say of two children of one of his friends, "I pray for them by name;"[20] and could thus take time to notice one, "Your daughter desires a Bible and a gown. I hope she shall use the Bible well, which, if she do, the gown is the better bestowed." He lamented over the few that cry "Hosanna" in their youth. "Christ is an _unknown_ Christ to young ones; and therefore they seek Him not, because they know Him not."

[19] Letter clxiii.

[20] Letter xiv.

He dealt with _individual parishioners_ so closely and so personally as to be able to appeal to them regarding his faithfulness in this matter. He addresses one of them, Jean M'Millan: "I did what I could to put you within grips of Christ; I told you Christ's testament and latter-will plainly."[21] He so carried them on his heart (like the priest with the twelve tribes on his breastplate), that he could declare to Gordon of Cardoness, "Thoughts of your soul depart not from me in my sleep."[22] "My soul was taken up when others were sleeping, how to have Christ betrothed with a bride in that part of the land," viz. Anwoth.[23] He so prayed over them and for them, that he fears not to say, "_There_ I wrestled with the angel and prevailed. Woods, trees, meadows, and hills, are my witnesses that I drew on a fair match betwixt Christ and Anwoth."[24] It is related that, on first coming to the parish, there was a piece of ground on Mossrobin farm, in the hollow of a hill, where on Sabbath afternoon the people used to play at foot-ball. On one occasion he repaired to that spot, and pointed out their sin, solemnly calling on the objects round to be witnesses against them, especially three large stones[25] close at hand on the slope of the hill, two of which still remain, and are called "_Rutherford's Witnesses_." The third was wantonly dislodged some years ago; and it is said that the other two were removed to the other side of the stone dyke, where they are now, for the sake of security. This is the spot which is especially taken notice of by Dr. Chalmers, in recording a visit to Anwoth and its neighbourhood (Life, vol. iii. 130):--

"_Wednesday, August 23, 1826._--Started at five o'clock; ordered the gig forward on the public road to meet us after a scramble of about two miles among the hills, in the line of 'Rutherford's Memorials.' Went first to his church; the identical fabric he preached in, and which is still preached in.[26] The floor is a causeway. There are dates of 1628[27] and 1633 on some old carved seats. The pulpit is the same, and I sat in it. It is smaller than Kilmany, and very rude and simple. The church bell is said to have been given him by Lady Kenmure, one of his correspondents in his Letters. It is singularly small for a church, having been the Kenmure house bell. We then passed to the new church that is building; but I am happy to say the old fabric and Rutherford's pulpit are to be spared. It is a cruel circumstance that they pulled down (and that only three weeks ago) his dwelling-house, his old manse; which has not been used as a manse for a long time, but was recently occupied. It should have been spared. Some of the masons who were ordered to pull it down refused it, as they would an act of sacrilege, and have been dismissed from their employment. We went and mourned over the rubbish of the foundation. Then ascended a bank, still known by the name of _Rutherford's Walk_.[28] Then went further among the hills, to _Rutherford's Witnesses_,--so many stones which he called to witness against some of his parishioners who were amusing themselves at the place with some game on the Sunday, and whom he meant to reprove. The whole scene of our morning's walk was wild, and primitive, and interesting."

[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.

Once, while in Anwoth, his labours were interrupted (Letter xii.) by a tertian fever which laid him aside for thirteen weeks. Even when well recovered he could for a long time only preach on the Sabbath: visiting and catechising were at a stand. This was just before his wife's death in 1630, and he writes in the midst of it, "Welcome, welcome, cross of Christ, if Christ be with it." "An afflicted life looks very like the way that leads to the kingdom." And some years thereafter, when his mother (who came from Nisbet and resided with him six years after his first wife's death) was in a dangerous illness, he touchingly informs one of his correspondents, to whom he writes from Anwoth, "_My mother_ is weak, and I think shall leave me alone; but I am not alone, because _Christ's Father_ is with me."[29]

[29] Letter xlix.

And what was his recreation? The manse of Anwoth had many visits of kind friends, who, in Rutherford's fellowship, felt that saying verified, "They that dwell under His shadow shall return; they shall revive as the corn."[30] The righteous compassed him about, because the Lord had dealt bountifully with him. His Letters would be enough of themselves to show that his friendship and counsel were sought by the godly on all sides. One of his visitors was his own brother, George, at Kirkcudbright. This good man was a teacher in that town, who often repaired to Anwoth to take sweet counsel with Samuel; and then, together, they talked of and prayed for their only other brother James, an officer in the Dutch service, who had sympathy with their views, and, in after days, conveyed to Samuel the invitation to become Professor at Utrecht. Visits of those friends who resided near were not unfrequent--such as the Gordons, Viscount Kenmure and his lady, and Marion M'Naught. But at times Anwoth manse was lighted up by the glad visit of unexpected guests. There is a tradition that Archbishop Usher, passing through Galloway, turned aside on a Saturday to enjoy the congenial society of Rutherford. He came, however, in disguise; and being welcomed as a guest, took his place with the rest of the family when they were catechised, as was usual, that evening. The stranger was asked, "How many commandments are there?" His reply was "_Eleven_."[31] The pastor corrected him; but the stranger maintained his position, quoting our Lord's words, "_A_ NEW COMMANDMENT _I give unto you, that ye love one another_." They retired to rest, all interested in the stranger. Sabbath morning dawned. Rutherford arose and repaired, as was his custom, for meditation to a walk that bordered on a thicket,[32] but was startled by hearing the voice of prayer--prayer too from the heart, and in behalf of the souls of the people that day to assemble. It was no other than the holy Archbishop Usher; and soon they came to an explanation, for Rutherford had begun to suspect he had "entertained angels unawares." With great mutual love they conversed together; and at the request of Rutherford, the Archbishop went up to the pulpit, conducted the usual service of the Presbyterian pastor, and preached on "the New Commandment."

[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_.

[Illustration: BUSH O' BEILD--RUTHERFORD'S HOUSE.]

Scarcely less interesting is the record of another unlooked-for meeting. Rutherford had one day left home to go to the neighbouring town of Kirkcudbright, the next day being a day of humiliation in that place. Having no doubt spent some time with his like-minded brother, he turned his steps to the house of another friend, Provost Fullerton, whose wife was Marion M'Naught. While sitting with them in friendly converse a knock at the door was heard, and then a step on the threshold. It was worthy Mr. Blair, who, on his way from London to Portpatrick, had sought out some of his godly friends, that with them he might be refreshed ere he returned to Ireland. He told them, when seated, that "he had a desire to visit both Mr. Rutherford at Anwoth, and Marion M'Naught at Kircudbright; but not knowing how to accomplish both, had prayed for direction at the parting of the road, and laid the bridle on the horse's neck. The horse took the way to Kirkcudbright, and there he found both the friends he so longed to see." It was a joyful and refreshing meeting on all sides. Wodrow tells[33] another incident that, in part, bears some resemblance to this. Rutherford had been reasoning at Stirling with the Marquis of Argyle, and had set out homeward. But his horse was very troublesome, and he was feeling in his mind that he should have been more urgent and plain! He returned, and dealt freely this time. And now his horse went on pleasantly all the way.

[33] "Analecta," vol. ii. p. 161.

In 1634 he attended the remarkable deathbed of Lord Kenmure, a narrative of which he published fifteen years after, in "The Last and Heavenly Speeches and Glorious Departure of John Viscount Kenmure." The inroads of Episcopacy were at this time threatening to disquiet Anwoth. His own domestic afflictions were still affecting him; for he writes that same year, in referring to his wife's death many years before, "which wound is not yet fully healed and cured." About that time, too, there was a proposal (never carried into effect) to call him to Cramond near Edinburgh,[34] and another to get him settled at Kirkcudbright.

[34] Letter xliii. His friend and neighbour Mr. Dalgleish, minister of Kirkdale and Kirkmabreck, was translated to Cramond in 1639.

Meanwhile he persevered in study as well as in labours, and with no common success. He had a metaphysical turn, as well as great readiness in using the accumulated learning of other days. It might be instructive to inquire why it is that wherever godliness is healthy and progressive, we almost invariably find learning in the Church of Christ attendant on it: while on the other hand, neglect of study is attended sooner or later by decay of vital godliness. Not that all are learned in such times; but there is always an element of the kind in the circle of those whom the Lord is using. The energy called forth by the knowledge of God in the soul leads on to the study of whatever is likely to be useful in the defence or propagation of the truth; whereas, on the other hand, when decay is at work and lifelessness prevailing, sloth and ease creep in, and theological learning is slighted as uninteresting and dry. With Samuel Rutherford and his contemporaries we find learning side by side with vital, and singularly deep, godliness. Gillespie, Henderson, Blair, Dickson, and others, are well-known examples. Nor less distinguished was Rutherford, who was led by circumstances in 1636 to publish his elaborate defence of grace against the Arminians, in Latin. Its title is, "Exercitationes de Gratia." So highly was it esteemed at Amsterdam, where it was published, that a second edition was printed that very year; and repeated invitations were addressed soon after to the author to come to Holland, and occupy one or other of their Divinity chairs. Soon after, the contest for _Christ's kingly office_ became increasingly earnest and keen. To Rutherford it appeared no small matter. "I could wish many pounds added to my cross to know that by my suffering Christ was set forward in His _kingly office_ in this land."[35] July 27, 1636, was a day that put his principles to the test. He was called before the High Commission Court, because of nonconformity to the acts of Episcopacy, and because of His work against the Arminians. The Court was presided over by Sydserff, Bishop of Galloway, and was held at Wigton, about ten miles from Anwoth, accross the Bay. He appeared in person there, and defended himself. The issue could not be doubtful, though Lord Lorn made every exertion in his behalf. He was deprived of his ministerial office, which he had exercised at Anwoth for a period of nine years,[36] and banished to Aberdeen. The next day (writing at evening on the subject), he tells of his sentence, and calls it, "The honour that I have prayed for these sixteen years." He made up his mind to leave Anwoth at once, observing, with a submissiveness which we might wonder at in

[35] Letter cxv. _See also_ Letter liv.

[36] Letter cclxix. the author of "Lex Rex," "I propose to obey the king, who has power over my body." His only alarm was lest this separation from his flock might be a chastisement on him from the Lord, "because I have not been so faithful in the end as I was in the two first years of my ministry, when sleep departed from mine eyes through care for Christ's lambs."[37]

[37] Letter cix.

On leaving Anwoth he directed his steps by Irvine, spending a night there with his beloved friend David Dickson. What a night that must have been! To hear these two in solemn converse! The one could not perhaps handle the harp so well as the other; for David Dickson could express his soul's weary longings and its consoling hopes in such strains as that which has made his name familiar in Scotland, "O mother dear Jerusalem;" but Rutherford, nevertheless, had so much of poetry and sublime enthusiasm in his soul, that any poet could sympathise with him to the full. Many of his letters "from _Christ's palace_ in Aberdeen" are really strains of true poetry. What else is such an effusion as this, when, rising on eagles' wings, he exclaims, "A land that has more than four summers in the year! What a singing life is there! There is not a dumb bird in all that large field, but all sing and breathe out heaven, joy, glory, dominion, to the High Prince of that new-found land. And verily the land is sweeter that He is the glory of that land."[38] "O how sweet to be wholly Christ's, and wholly in Christ; to dwell in Immanuel's high and blessed land, and live in that sweetest air, where no wind bloweth but the breathings of the Holy Ghost, no sea nor floods flow but the pure water of life that floweth from under the throne and from the Lamb, no planting, but the tree of life that yieldeth twelve manner of fruits every month! What do we here but sin and suffer? O when shall the night be gone, the shadows flee away, and the morning of the long, long day, without cloud or night, dawn? The Spirit and the bride say, 'Come!' O when shall the Lamb's wife be ready, and the Bridegroom say, 'Come?'"[39] Whoever compares such breathings with David Dickson's hymn will see how congenial were their feelings and their hopes, and even their mode of expressing what they felt and hoped, though the one used prose and the other tried more memorable verse.

[38] Letter cccxxiii.

[39] Letter cccxxxiv.

We follow Rutherford to Aberdeen, the capital of the North, whither he was accompanied by a deputation of his affectionate parishioners from Anwoth, in whose company he would forget the length and tediousness of the way. He arrived here in September 1636. This town was at that time the stronghold of Episcopacy and Arminianism, and in it the state of religion was very low. "It consisted of Papists, and men of Gallio's naughty faith."[40] The clergy and doctors took the opportunity of Rutherford's arrival to commence a series of attacks on the special doctrines of grace which he held. But in disputation he foiled them; and when many began to feel drawn to him in consequence of his earnest dealings and private exhortations, there was a proposal made to remove him from the town. "So cold," writes he, "is northern love!" But (added he) "_Christ and I will bear it_;"[41] deeply feeling his union to Him who said to Saul, "Why persecutest thou _Me?_" Often, on the streets,[42] he was pointed as "_the banished minister_;" and hearing of this, he remarked, "I am not ashamed of my garland." He had visitors from Orkney, and from Caithness, to the great annoyance of his persecutors.[43] Some blamed him for not being "_prudent enough_," as we have seen men ready to do in similar cases in our own day; but he replies, "_It is ordinary that that should be part of the cross of those who suffer for Him_." Still he enjoyed, in his solitude, occasional intercourse with some of the godly ones, among whom were Lady Pitsligo, Lady Burnet of Largs, Andrew Cant, and James Martin. His deepest affliction was separation from his flock at Anwoth. Nothing can exceed his tender sorrow over this flock.[44]

[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.

[Illustration: MARKET CROSS, ABERDEEN]