Part 4

It was a saying of his own, "Gold may be gold, and bear the King's stamp upon it, when it is trampled upon by men." And this was true of himself. But he came out of his trial not only unscorched, but, as his many letters from Aberdeen show, greatly advanced in every grace. The Latin lines prefixed to the early editions of these Letters scarcely exaggerate when they sing--

"Quod Chebar et Patmos divinis vatibus olim; Huic fuerant sancto claustra Abredæa viro."

But we err if we suppose that it was only while there that he experienced that almost ecstatic enjoyment of his Lord. He carried it away with him; for is not this the same strain as pervades his Letters, when, preaching in 1644, before the House of Commons in London, he exclaims, "O for eternity's leisure, to look on Him, to feast upon a sight of His face! O for the long summer day of endless ages to stand beside Him and enjoy Him! O time, O sin, be removed out of the way! O day! O fairest of days, dawn!"

He was, during part of two years, closely confined to that town, though not in prison; but in 1638 public events had taken another turn. The Lord had stirred up the spirit of the people of Scotland, and the covenant was again triumphant in the land. Rutherford hastened back to Anwoth. During his absence, "For six quarters of a year," say his parishioners, "no sound of the Word of God was heard in our kirk." The swallows had made their nests there undisturbed for two summers.

His Letters do not refer to the proceedings of the Glasgow Assembly of 1638. It is well known, however, that he was no mere indifferent spectator to what then took place, but was present, and was member of several committees which at that time sat on the affairs of the church. Presbytery being fully restored by that Assembly, it was thought right that one so gifted should be removed to a more important sphere. He was sent by the church to several districts to promote the cause of Reformation and the Covenant; and at length, in spite of his reluctance, arising chiefly from love to his flock--his rural flock at Anwoth--he was constrained to yield to the united opinion of his brethren, and be removed to the Professor's Chair in St. Andrews in 1639, and become Principal of the New College. He bargained to be allowed to preach regularly every Sabbath in his new sphere; for he could not endure silence when he might speak a word for his Lord. He seems to have preached also, as occasion offered, in the parishes around, especially at Scoonie, in which the village of Leven stands.[45]

[45] "In 1650, Mr. Samuel Rutherford, minister of St. Andrews, did preach the preparation sermon in Cant. v. 2. Mr. Samuel had a lecture on Monday following on the 20th chapter of Matthew's Gospel."

"_1651, July 13._--The comm. was given at Scoonie. Mr. Alex. Moncrieff, m. there, did preach the Preparation Sermon, and on Monday morning Mr. Sa. Rutherford did preach; his text at both occasions was Luke vii. 36 till 39 ver. At this time was present, besides Mr. Sa. Rutherford, Mr. Ja. Guthrie, and Mr. David Bennet, Mr. Ephraim Melvin, and Mr. William Oliphant, m. in Dumfermlin. Thither did resort many strangers, so that the throng was great. Mr. Ephraim and Mr. D. Bennet both did sit within the pulpit while the minister had his sermon." So again, "In _1652, June 13_.--Mr. S. R. of St. Andrews, did preach on the Sabbath afternoon; his lecture Luke xiv.; his sermon Luke vii. 36, 38, to end. Mr. S. did exhort on Monday following, on his foresaid text, Luke vii. 40, 44." Once more, "_1653, Aug. 11_.--A fast keepit at Scoonie kirk, Mr. S. R. in the morning, lecture, Jonah ii.; his text, Rev. iii. 1, at end. Afternoon preached on same; his lecture Psalms cxxx., cxxxi." "_1654, Jan. 4._--Being Saturday, there was a Preparation Sermon for a Thanksgiving preached at Scoonie in Fyfe, for the continuance of the Gospel in the land and for the spreading of it in some places of the Highlands in Scotland, where in some families two and in some families one, began to call on God by prayer. Mr. Samuel Rutherford, m. in St. Andrews, preached on Saturday; his text, Isa. xlix. 9, 10, 11, 12. On the Sabbath, Mr. Alex Moncrieff, m., then preached; his lecture, 1 Thess. ch. i.; his text, Coloss. i. 27. In the afternoon of the Sabbath, Mr. Samuel preached again upon his forementioned text. On Monday morning, Mr. Samuel had a lecture on Psal. lxxxviii. He did read the whole Psalm. Observe, that on Saturday Mr. Samuel had this expression in his prayer after sermon, desiring that the Lord would rebuke Presbyteries and others that had taken the keys and the power in their hands, and keeped out, and would suffer none to enter (meaning in the ministry) but such as said as they said."--"Lamont's Diary."

His hands were necessarily filled with work in his new sphere; yet still he relaxed nothing of his diligence in study. Nor did he lack anything of former blessing. It was here the English merchant heard him preach so affectingly on the loveliness of Christ; while such was his success as a Professor that "the University became a Lebanon out of which were taken cedars for building the house of God throughout the land."

In the year 1640, he married his second wife, Jean M'Math, "a woman," says one, "of such worth, that I never knew any among men exceed him, nor any among women exceed her. He who heard either of them pray or speak, might have learnt to bemoan his own ignorance. Oh how many times I have been convinced, by observing them, of the evil of unseriousness unto God, and unsavouriness in discourse." They had seven children; but only one survived the father, a little daughter, Agnes, who does not seem to have been a comfort to her godly mother.[46]

[46] In the "Statistical Account of Scotland" it is stated that in 1642 he was presented to the church of Mid-Calder. But he must have declined it at once; for in 1643 Mr. Hugh Kennedy is found the ordained and settled pastor of that parish.

In July 1643, the Westminster Assembly began their sittings; and to it he was sent up as one of the Commissioners from the Church of Scotland. A sketch of a "Shorter Catechism" exists in MS., in the library of the Edinburgh University, in _Rutherford's handwriting_, very much resembling the Catechism as it now stands, from which it has been inferred that he had the principal hand in drawing it up for the Assembly. He continued four years attending the sittings of this famous synod, and was of much use in their deliberations. So prominent a part did he take, that the great Milton has singled him out for attack in his lines, "On the new forcers of conscience, under the Long Parliament." Milton knew him only as an opponent of his sectarian and independent principles, and so could scorn measures proposed by "Mere A. S.[47] and Rutherford." But had he known the soul of the man, would not even Milton have found a sublimity of thought and feeling in his adversary, that at times approached his own lofty poesy? How interesting, in any point of view, to find the devoted pastor of Anwoth, on the streets of London, crossing the path of England's greatest poet.

[47] A. S. stands for _Adam Stewart_, who wrote a pamphlet, "Zerubbabel to Sanballat."

During his residence in London he was tried with many afflictions. Several of his family died; and his own health began to give way, so that he and his brother minister, Mr. G. Gillespie, visited Epsom to drink the waters. Yet such was the amazing spirit of the man, under a sense of duty, that amid the trials and bustle of that time he wrote, "The Due Right of Presbyteries," "Lex Rex," _i.e._ "The Law, The King," and "Trial and Triumph of Faith." Nor was he soured by controversy. In the preface to one of his controversial works, he discovers his large-hearted charity and manly impartiality in regard to what he saw in these parts. He writes: "I judge that in England the Lord hath many names, and a fair company, that shall stand at the side of Christ when He shall render up the kingdom to the Father; and that in that renowned nation there be men of all ranks, wise, valorous, generous, noble, heroic, faithful, religious, gracious, learned."[48]

[48] Preface to "Survey of the Spiritual Antichrist."

Returning home to St. Andrews, he resumed his labours both in the college and in the pulpit with all his former zeal. In 1644, it appears from the old minutes of Lanark Presbytery, a vacancy having occurred, Rutherford was unanimously called to Lanark. He was inclined to go, but the Presbytery of St. Andrews refused to loose him. He had often preached at Lanark. He declined two invitations to the professorship in Holland; one from Harderwyck in 1648, the other from Utrecht in 1651; though the former offered the chair both of Divinity and of Hebrew. He joined the Protestors in determinedly opposing the proceedings of the Commission of Assembly, who had censured such as protested against the admission to power of persons in the class of malignants. His friend David Dickson keenly opposed him, and Mr. Blair also, though less violently.[49] It was this controversy that made John Livingstone say, in a letter to Blair, "Your and Mr. D. Dickson's accession to these resolutions is the saddest thing I have seen in my time. My wife and I have had more bitterness in this respect, these several months, than ever we had since we knew what bitterness meant." Rutherford wrote too violently on this matter.[50] Some say he was naturally hot and fiery; but at this time all parties were greatly excited. Still he did not lose his brotherly love--the same brotherly love that led him so fervently to embrace Archbishop Usher as a fellow-believer. We may get a lesson for our times from his remarks on occasion of these bitter controversies. "It is hard when saints rejoice in the sufferings of saints, and redeemed ones hurt, and go nigh to hate, redeemed ones. For contempt of the communion of saints, we have need of new-born crosses, scarce ever heard of before.--Our star-light hideth us from ourselves, and hideth us from one another, and Christ from us all." And then he subjoins (and is he not borne out by the words of the Lord in John xvii. 22?): "A doubt it is if we shall have fully one heart till we shall enjoy one heaven." The state of things lay heavy on his mind: "I am broken and wasted by the wrath that is upon this land."

[49] When the Lord's Supper was to be dispensed, Blair in vain used every argument to induce Rutherford to take part with himself and Mr. Wood in serving tables; and, being forced to do it alone, began thus: "We must have water in our wine while here. O to be above, where there will be no mistakes!"--"Wodrow's Anal."

[50] "Brodie's Diary" (May 27, 1653) says that S. R. in a conference in "Warriston's Chambers" retorted, that he had heard much of peace with men, but would like better to hear of a peace with God, and with sin, that His wrath may be turned away, without which a patched peace would be little effectual (p. 43). In June a longer conference (pp. 48, 49, 50).

It was in 1651 that he published his work "De Divinâ Providentiâ," a work in which he assailed Jesuits, Socinians, and Arminians. Richard Baxter (tinged as he was with the Arminian theology), in referring to this treatise, remarked (says Wodrow), that "His Letters were the best piece, and this work the worst, he had ever read." Of course, this was the language of controversy, for the book is one of great ability. It was this work, indeed, that drew forth several invitations from foreign Universities. The ten years that followed were times of much distraction, being the times of Cromwell and the Commonwealth, as well as of the Protesters and Resolutioners. In 1651 the Scottish nation resolved to crown Charles II., as lawful king, at Scone; and when the young king was at St. Andrews, in prospect of that event, he visited the colleges. It fell to Rutherford to deliver, on that occasion, an oration in Latin before His Majesty, on a subject which he could handle well, both as a patriot and a Christian, "The Duty of Kings."

Milton sings--

"God doth not need Either man's work, or His own gifts; His state Is kingly; thousands at His bidding speed, And post o'er land and ocean without rest: _They also serve who only stand and wait_."

It is mentioned in "Lamont's Diary," 27th Sept. 1653, that at the Provincial Synod of Fyfe, which met at St. Andrews, Mr. Samuel Rutherford presented a paper to the Moderator, relating to the sins of the ministry, which was not accepted. Upon the refusal of it, some words passed between Rutherford and Mr. Robert Blair, the Moderator, anent the public business. At the close of that meeting, two English officers entered; upon which they were asked, "If they had come to sit and voice with them?" They said, "No; only to see that they ruled nothing in prejudice to the Commonwealth." The days were evil, and Rutherford was longing now for such quiet service. He sometimes refers to this desire; he wishes for a harbour in his latter days; only (adds he), "failing is serving"--and he did delight in serving his Lord to the last.[51] His friend M'Ward, in an advertisement prefixed to the earlier editions of the Letters, bitterly laments the loss of a Commentary on Isaiah, on which "this true Zechariah, who had understanding in the visions of God,"[52] employed his leisure time during the closing years of his life.[53] "His heart travailed more," says he, "in birth of this piece than ever I knew him of any; neither was there ever anything he put his hand to that would have so powerfully persuaded this panter after the enjoyment of his Master's company, to have had his heaven and the immediate fruition of God suspended for a season, as the eager desire he had to finish this work before he finished his course." But all these papers were carried off, and never recovered. So true is it, that of the seed we sow, we "know not whether shall prosper, either this or that" (Eccles. xi. 6).

[51] In 1655, we find in "Diary of Brodie of Brodie," p. 141:--"Quhil Mr. Rutherford, Mr. Blair, Mr. Wood, and many others, are labouring in places, and as we hear come small speed; Oh, is it not a marvel that _we_ should be discouraged!"

[52] 2 Chron. xxvi. 5.

[53] He planned a Commentary on Hosea in 1657, but the design was not executed. Reference is made to this in Letter cx.

When Charles II. was fully restored, and had begun to adopt arbitrary measures, Rutherford's work, "Lex Rex," was taken notice of by the Government; for, reasonable as are its principles in defence of the liberty of subjects, its spirit of freedom was intolerable to rulers, who were, step by step, advancing to acts of cruelty and death. Indeed, it was so hateful to them, that they burnt it, in 1661, first at Edinburgh, by the hands of the hangman; and then, some days after, by the hands of the infamous Sharpe, under the windows of its author's College in St. Andrews. He was next deposed from all his offices; and, last of all, was summoned to answer at next Parliament a charge of high treason. But the citation came too late. He was already on his deathbed, and on hearing of it, calmly remarked, that he had got another summons before a superior Judge and judicatory, and sent the message, "I behove to answer my first summons; and, ere your day arrive, I will be where few kings and great folks come."

We have no account of the nature of his last sickness, except that it was a lingering disease. He had a daughter who died a few weeks before himself. All that is told us of his deathbed is characteristic of the man. At one time he spoke much of "the white stone" and "the new name." When he was on the threshold of glory, ready to receive the immortal crown, he said, "Now my tabernacle is weak, and I would think it a more glorious way of going home to lay down my life for the cause, at the Cross of Edinburgh or St. Andrews; but I submit to my Master's will." Some days before his death, after a fainting fit, he said, "Now I feel, I believe, I enjoy, I rejoice." And turning to Mr. Blair, "I feed on manna: I have angels' food. My eyes shall see my Redeemer. I know that He shall stand on earth at the latter day, and I shall be caught up in the clouds to meet Him in the air."[54] When asked, "What think ye now of Christ?" he replied, "I shall live and adore Him. Glory, glory to my Creator and Redeemer for ever. Glory shineth in Immanuel's land." The same afternoon he said, "I shall sleep in Christ; and when I awake, I shall be satisfied with His likeness. O for arms to embrace Him!" Then he cried aloud, "O for a well-tuned harp!" This last expression he used more than once, as if already stretching out his hand to get his golden harp, and join the redeemed in their new song. He also said on another occasion, "I hear Him saying to me, 'Come up hither.'" His little daughter Agnes (the only survivor of six children), eleven years of age, stood by his bedside; he looked on her, and said, "I have left her upon the Lord." Well might the man say so, who could so fully testify of his portion in the Lord, as a goodly heritage. To four of his brethren, who came to see him, he said, "My Lord and Master is chief of ten thousands of thousands. None is comparable to Him, in heaven or in earth. Dear brethren, do all for _Him_. Pray _for Christ_. Preach _for Christ_. Do all for _Christ_; beware of men-pleasing. The Chief Shepherd will shortly appear." He often called Christ "His Kingly King." While he spoke even rapturously, "I shall shine! I shall see Him as He is! I shall see Him reign, and all His fair company with Him, and I shall have my large share"--he at the same time would protest, "I renounce all that ever He made me will or do as defiled or imperfect as coming from myself. I betake myself to Christ for sanctification as well as justification." Repeating 1 Cor. i. 30, he said, "I close with it! Let Him be so. He is my all and all." "If He should slay me ten thousand times I will trust." He spoke as if he knew the hour of his departure; not perhaps as Paul (2 Tim. iv. 6) or Peter (2 Peter i. 14), yet still in a manner that seems to indicate that the Lord draws very near His servants in that hour, and gives glimpses of what He is doing. On the last day of his life, in the afternoon, he said, "This night will close the door, and fasten my anchor within the veil, and I shall go away in a sleep by five o'clock in the morning." And so it was. He entered Immanuel's land at that very hour, and is now (as himself would have said) "sleeping in the bosom of the Almighty," till the Lord come.

[54] "Lamont's Diary," p. 133.

We may add his latest words. "There is nothing now between me and the Resurrection but 'This day thou shalt be with Me in paradise.'" He interrupted one speaking in praise of his painfulness in the ministry, "I disclaim all. The port I would be in at is redemption and forgiveness of sin through His blood." Two of his biographers record that his last words were, "Glory, glory dwelleth in Immanuel's land!" as if he had caught a glimpse of its mountain-tops.

It was at St. Andrews he died, on 30th March 1661, and there he was buried. "Lamont's Diary," p. 133, says: "He was interred on the 30th of March, in the ordinary burial place." Had he lived a few weeks his might have been the cruel death endured by his friend James Guthrie, whom he had encouraged, by his letters, in stedfastness to the end. The sentence which the Parliament passed, when told that he was dying, did him no dishonour. When they had voted that he should not die in the College, Lord Burleigh rose and said, "Ye cannot vote him out of heaven."

His death was lamented throughout the land; and to this day few names are so well known and honoured. So great was the reverence which some of the godly had for this man of God, that they requested to be buried where his body was laid. This was Thomas Halyburton's dying request.[55] An old man in the parish of Crailing (in which Nisbet, his birthplace, is situated) remembers the veneration entertained for him by the great-grandfather of the present Marquis of Lothian. This good Marquis used to lift his hat, as often as he passed the spot where stood the cottage in which Samuel Rutherford was born. He was twice married. His widow survived him fourteen years.

[55] See (ch. vi.) of "Memoir of Halyburton," who, on his deathbed, quoted Rutherford's words, "Glory, glory dwelleth in Immanuel's land."

[Illustration: RUINS OF ST. ANDREWS CATHEDRAL.]

If ever there was any portrait of him, it is not now known. The portraits sometimes given of him are all imaginary. We are most familiar with the likeness of his soul. There is one expressive line in the epitaph on his tombstone, in the churchyard at the boundary wall opposite the door of St Regulus' Tower--

"What tongue, what pen, or skill of men, Can famous Rutherford commend! His learning justly raised his fame, True godliness adorn'd his name. He did converse with things above, _Acquainted with Immanuel's love_."

A monument to his memory was erected in 1842, by subscription, on the Boreland Hill, in the parish of Anwoth. It is sixty feet in height, and thus, seen all around, it seems to remind the inhabitants of that region how God once visited His people there.

* * * * *